EGW → Biblical Foundation
Select an Ellen White book from the sidebar to see each passage mapped to the Bible verses it amplifies, cites, or echoes.
Scripture Index
Ellen White & Bible Cross-Reference
Matthew 13:1-9
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear."
"Chapter 2—“The Sower Went Forth to Sow” This chapter is based on Matthew 13:1-9 ; Matthew 13:18-23 ; Mark 4:1-20 ; Luke 8:4-15 . The Sower and the Seed COL 33 By the parable of the sower, Christ illustrates the things of the kingdom of heaven, and the work of the great Husbandman for His people. Like a sower in the field, He came to scatter the heavenly grain of truth. And His parable teaching itself was the seed with which the most precious truths of His grace were sown. Because of its simplicity the parable of the sower has not been valued as it should be. From the natural seed cast into the soil, Christ desires to lead our minds to the gospel seed, the sowing of which results in bringing man back to his loyalty to God. He who gave the parable of the tiny seed is the Sovereign of heaven, and the same laws that govern earthly seed sowing govern the sowing of the seeds of truth. COL 33"
Ellen White directly references Matthew 13:1-9 in this passage.
Matthew 13:1-23
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;"
"Preparation of the Soil Throughout the parable of the sower, Christ represents the different results of the sowing as depending upon the soil. In every case the sower and the seed are the same. Thus He teaches that if the word of God fails of accomplishing its work in our hearts and lives, the reason is to be found in ourselves. But the result is not beyond our control. True, we cannot change ourselves; but the power of choice is ours, and it rests with us to determine what we will become. The wayside, the stony-ground, the thorny-ground hearers need not remain such. The Spirit of God is ever seeking to break the spell of infatuation that holds men absorbed in worldly things, and to awaken a desire for the imperishable treasure. It is by resisting the Spirit that men become inattentive to or neglectful of God's word. They are themselves responsible for the hardness of heart that prevents the good seed from taking root, and for the evil growths that check its development. COL 56"
EGW's passage is a clear exposition and application of the parable of the sower found in Matthew 13.
Matthew 13:3
"And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;"
"Chapter 2—“The Sower Went Forth to Sow” This chapter is based on Matthew 13:1-9 ; Matthew 13:18-23 ; Mark 4:1-20 ; Luke 8:4-15 . The Sower and the Seed COL 33 By the parable of the sower, Christ illustrates the things of the kingdom of heaven, and the work of the great Husbandman for His people. Like a sower in the field, He came to scatter the heavenly grain of truth. And His parable teaching itself was the seed with which the most precious truths of His grace were sown. Because of its simplicity the parable of the sower has not been valued as it should be. From the natural seed cast into the soil, Christ desires to lead our minds to the gospel seed, the sowing of which results in bringing man back to his loyalty to God. He who gave the parable of the tiny seed is the Sovereign of heaven, and the same laws that govern earthly seed sowing govern the sowing of the seeds of truth. COL 33"
EGW explicitly states that the chapter is based on Matthew 13:1-9 and other passages, and the text directly references the parable of the sower. The verse quoted is a clear example of this.
"“Behold, the sower went forth to sow; and as he sowed, some seeds fell by the wayside, and the birds came and devoured them” (R.V.); “some fell upon stony places, where they had not much earth; and forthwith they sprung up, because they had no deepness of earth: and when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: but other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.” COL 34.3"
The EGW passage directly quotes Matthew 13:3, making it an explicit allusion.
"“The sower went forth to sow” (R.V.). In the East the state of affairs was so unsettled, and there was so great danger from violence that the people dwelt chiefly in walled towns, and the husbandmen went forth daily to their labor outside the walls. So Christ, the heavenly Sower, went forth to sow. He left His home of security and peace, left the glory that He had with the Father before the world was, left His position upon the throne of the universe. He went forth, a suffering, tempted man; went forth in solitude, to sow in tears, to water with His blood, the seed of life for a world lost. COL 36.1"
EGW directly quotes and expands upon the verse from Matthew, using it as a basis for her interpretation of Christ as the sower.
But the teacher of sacred truth can impart only that which he himself knows by experience. “The sower sowed his seed.” Christ taught the truth because He was the truth. His own thought, His character, His life- experience, were embodied in His teaching. So with His servants: those who would teach the word are to make it their own by a personal experience. They must know what it is to have Christ made unto them wisdom and righteousness and sanctification and redemption. In presenting the word of God to others, they are not to make it a suppose-so or a may-be. They should declare with the apostle Peter, “We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eye- witnesses of His majesty.” 2 Peter 1:16 . Every minister of Christ and every teacher should be able to say with the beloved John, “The life was manifested, and we have seen it, and bear witness, and show unto you that eternal life which was with the Fathe…
EGW directly quotes 'The sower sowed his seed' and references the parable of the sower.
The Gospel Sower The parable of the gospel sower, which Christ presented before His hearers, contains a lesson that we should study. Those who preach present truth and scatter the good seed will realize the same results as the gospel sower. All classes will be affected more or less by the presentation of pointed and convincing truth. Some will be wayside hearers. They will be affected by the truths spoken; but they have not cultivated the moral powers, they have followed inclination rather than duty, and evil habits have hardened their hearts until they have become like the hard, beaten road. These may profess to believe the truth; but they will have no just sense of its sacred, elevated character. They do not separate from the friendship of the lovers of pleasure and corrupt society; but they place themselves where they are constantly tempted, and may well be represented by the unfenced field. They invite the temptations of the enemy and finally lose the regard they seemed to have for…
EGW explicitly refers to and explains the parable of the sower, directly referencing Matthew 13:3.
"The birds of the air, the lilies of the field, the sower and the seed, the shepherd and the sheep—with these Christ illustrated immortal truth. He drew illustrations also from the events of life, facts of experience familiar to the hearers—the leaven, the hid treasure, the pearl, the fishing net, the lost coin, the prodigal son, the houses on the rock and the sand. In His lessons there was something to interest every mind, to appeal to every heart. Thus the daily task, instead of being a mere round of toil, bereft of higher thoughts, was brightened and uplifted by constant reminders of the spiritual and the unseen. Ed 102.2"
The EGW passage directly references 'the sower and the seed' as examples Christ used, which is also the subject of Matthew 13:3. This is a clear thematic parallel.
Matthew 13:3-9
"And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear."
"The Soil—by the Wayside That with which the parable of the sower chiefly deals is the effect produced on the growth of the seed by the soil into which it is cast. By this parable Christ was virtually saying to His hearers, It is not safe for you to stand as critics of My work, or to indulge disappointment because it does not meet your ideas. The question of greatest importance to you is, How do you treat My message? Upon your reception or rejection of it your eternal destiny depends. COL 43"
EGW is directly referencing and commenting on the parable of the sower. The passage explicitly mentions the parable and its central theme.
"***** Such are a few of the many lessons taught by nature's living parable of the sower and the seed. As parents and teachers try to teach these lessons, the work should be made practical. Let the children themselves prepare the soil and sow the seed. As they work, the parent or teacher can explain the garden of the heart with the good or bad seed sown there, and that as the garden must be prepared for the natural seed, so the heart must be prepared for the seed of truth. As the seed is cast into the ground, they can teach the lesson of Christ's death; and as the blade springs up, they can teach the lesson of the truth of the resurrection. As the plants grow, the correspondence between the natural and the spiritual sowing may be continued. COL 87.2"
Both passages refer to the parable of the sower and the seed. EGW elaborates on the practical application of the parable, particularly in teaching children about spiritual truths through gardening, which aligns with the themes presented in Matthew 13:3-9.
Matthew 13:4
"And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:"
"As the birds are ready to catch up the seed from the wayside, so Satan is ready to catch away the seeds of divine truth from the soul. He fears that the word of God may awaken the careless, and take effect upon the hardened heart. Satan and his angels are in the assemblies where the gospel is preached. While angels of heaven endeavor to impress hearts with the word of God, the enemy is on the alert to make the word of no effect. With an earnestness equaled only by his malice, he tries to thwart the work of the Spirit of God. While Christ is drawing the soul by His love, Satan tries to turn away the attention of the one who is moved to seek the Saviour. He engages the mind with worldly schemes. He excites criticism, or insinuates doubt and unbelief. The speaker's choice of language or his manner may not please the hearers, and they dwell upon these defects. Thus the truth they need, and which God has graciously sent them, makes no lasting impression. COL 44.3"
EGW elaborates on the parable of the sower, specifically the seeds that fall by the wayside and are devoured by birds. She connects this to Satan's efforts to steal the word of God from people's hearts, which is a direct application and expansion of the biblical imagery.
Matthew 13:6
"And when the sun was up, they were scorched; and because they had no root, they withered away."
"the rays of the sun from the precious plants, until they grow sickly and die. 1T 317.3"
Both passages discuss plants withering under the sun due to lack of root/protection. The connection is valid.
Matthew 13:7
"And some fell among thorns; and the thorns sprung up, and choked them:"
"The gospel seed often falls among thorns and noxious weeds; and if there is not a moral transformation in the human heart, if old habits and practices and the former life of sin are not left behind, if the attributes of Satan are not expelled from the soul, the wheat crop will be choked. The thorns will come to be the crop, and will kill out the wheat. COL 50.3"
EGW is directly referencing the parable of the sower, specifically the part where the seed falls among thorns. She explicitly mentions the thorns choking the wheat, which is a key element of the parable in Matthew 13:7.
"The reformation under Josiah had cleansed the land of the idolatrous shrines, but the hearts of the multitude had not been transformed. The seeds of truth that had sprung up and given promise of an abundant harvest had been choked by thorns. Another such backsliding would be fatal; and the Lord sought to arouse the nation to a realization of their danger. Only as they should prove loyal to Jehovah could they hope for the divine favor and for prosperity. PK 410.3"
EGW uses the imagery of seeds choked by thorns to describe the spiritual state of the people, mirroring the parable of the sower in Matthew 13:7. The connection is thematic, focusing on the idea of spiritual growth being hindered.
"they first discovered that they were in error. Then the thorns could have been more easily rooted out. Yet I saw that there were men of moral worth in ——, some who will yet be tested upon present truth. If the church will arise and be converted, the Lord will return unto them and give them His Spirit. Then their influence will tell for the truth. 1T 249.3"
The EGW passage mentions 'thorns' being rooted out, which thematically parallels the parable of the sower in Matthew 13:7, where thorns choke the plants. The context of addressing error and needing to be rooted out strengthens the connection.
Matthew 13:10
"And the disciples came, and said unto him, Why speakest thou unto them in parables?"
"The Pharisees perceived the meaning of Christ's parable, but to them its lesson was unwelcome. They affected not to understand it. To the multitude it involved in still greater mystery the purpose of the new teacher, whose words had so strangely moved their hearts and so bitterly disappointed their ambitions. The disciples themselves had not understood the parable, but their interest was awakened. They came to Jesus privately and asked for an explanation. COL 35.2"
Both passages describe the disciples seeking clarification from Jesus regarding parables. The EGW passage elaborates on the Pharisees' reaction, but the core idea of the disciples' inquiry is present in both.
"Jesus desired to awaken inquiry. He sought to arouse the careless, and impress truth upon the heart. Parable teaching was popular, and commanded the respect and attention, not only of the Jews, but of the people of other nations. No more effective method of instruction could He have employed. If His hearers had desired a knowledge of divine things, they might have understood His words; for He was always willing to explain them to the honest inquirer. COL 20.3"
The EGW passage explains Jesus's use of parables to awaken inquiry and impress truth, which is directly related to the disciples' question in Matthew 13:10 about why Jesus spoke in parables.
Matthew 13:11
"He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given."
"Once more in this idolatrous nation, testimony was to be borne to the fact that only those who love and fear God can understand the mysteries of the kingdom of heaven. The king in his perplexity sent for his servant Daniel, a man esteemed for his integrity and constancy and for his unrivaled wisdom. PK 516.4"
The EGW passage discusses Daniel's ability to understand mysteries due to his relationship with God, which aligns with the general theme of Matthew 13:11 regarding the ability to understand the mysteries of the kingdom of heaven being given to some but not others.
"The most desirable education is a knowledge of the mysteries of the kingdom of heaven. He who serves the world sees not the great things of eternal interest prepared for the one who opens his heart to the light of heaven. But he who enters this path of knowledge and perseveres in his search after the hidden wisdom, to him heavenly agencies teach the great lessons which through faith in Christ enable him to be an overcomer. Through this knowledge spiritual perfection is reached; the life becomes holy and Christlike. CT 399.2"
Both passages discuss the concept of understanding the mysteries of the kingdom of heaven. Matthew 13:11 states that it is given to some to know these mysteries, while EGW speaks of the 'most desirable education' being a knowledge of these mysteries.
Matthew 13:12
"For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath."
"The Saviour's promise, “Whosoever hath, to him shall be given” ( Matthew 13:12 ), applies also to the reception of truth. To him who seeks to understand its teachings will be given increased understanding. To him who reveals that he possesses the spirit of truth will be given a larger measure of the Spirit, that he may work out his own salvation. The work of reflecting Christ to the world will not be done boastingly, but in fear and trembling, yet in the power of the Spirit. CT 399.1"
Ellen White directly references Matthew 13:12 in this passage.
"souls, the plainer it becomes to himself. The more we use our knowledge and exercise our powers, the more knowledge and power we shall have. COL 354.1"
This is a direct reference to the principle outlined in Matthew 13:12. EGW applies this principle to knowledge and power, stating that the more we use them, the more we will have.
Matthew 13:13
"Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand."
"This parable presents details which are needed for the filling out of the picture but which have no counterpart in its spiritual significance. The attention should not be diverted to them. Certain great truths are illustrated, and to these our thought should be given. COL 244.2"
EGW is explaining how to interpret parables, which is directly related to Jesus's use of parables in Matthew 13. The verse highlights the purpose of parables, which is that some will not understand. EGW is saying not to focus on the details, but the main point.
Matthew 13:13-15
"Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them."
"In the earlier part of His ministry, Christ had spoken to the people in words so plain that all His hearers might have grasped truths which would make them wise unto salvation. But in many hearts the truth had taken no root, and it had been quickly caught away. “Therefore speak I to them in parables,” He said; “because they seeing see not; and hearing they hear not, neither do they understand.... For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed.” Matthew 13:13-15 . COL 20.2"
Ellen White directly references Matthew 13:13-15 in this passage.
Matthew 13:15
"For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them."
"Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God's judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving? 5T 464.2"
EGW uses the phrase "having eyes see not, and having ears hear not," which is a direct allusion to Matthew 13:15.
"to heed the call to repentance. Thus they had hardened their hearts and darkened their understanding. When Heaven bore testimony to Jesus at His baptism, they perceived it not. Eyes that had never been turned in faith to Him that is invisible beheld not the revelation of the glory of God; ears that had never listened to His voice heard not the words of witness. So it is now. Often the presence of Christ and the ministering angels is manifest in the assemblies of the people, and yet there are many who know it not. They discern nothing unusual. But to some the Saviour's presence is revealed. Peace and joy animate their hearts. They are comforted, encouraged, and blessed. DA 136.1"
Both passages discuss the inability of some people to perceive spiritual truth due to hardened hearts and closed minds. The EGW passage amplifies this idea in the context of Jesus' baptism.
"This “is he that heareth the word, and understandeth it.” The Pharisees of Christ's day closed their eyes lest they should see, and their ears lest they should hear; therefore the truth could not reach their hearts. They were to suffer retribution for their willful ignorance and self-imposed blindness. But Christ taught His disciples that they were to open their minds to instruction, and be ready to believe. He pronounced a blessing upon them because they saw and heard with eyes and ears that believed. COL 59.1"
EGW is directly referencing and expanding upon the concept presented in Matthew 13:15 regarding those who willfully close their minds to truth.
"Is the softening, subduing influence of the grace of God working upon you? Have you hearts that can feel, eyes that can see, ears that can hear? Is it in vain that the declaration of eternal truth has been made concerning the nations of the earth? They are under condemnation, preparing for the judgments of God; and in this day which is big with eternal results, the people chosen to be the depositaries of momentous truth ought to be abiding in Christ. Are you letting your light shine to illumine the nations that are perishing in their sins? Do you realize that you are to stand in defense of God's commandments before those who are treading them underfoot? 6T 405.1"
EGW alludes to Matthew 13:15 with the phrases "hearts that can feel, eyes that can see, ears that can hear." This is a clear echo of the biblical text.
"The words of Christ find no response in your hearts, for you have blinded your eyes and hardened your hearts. In the books of heaven you are both accounted as of the world. Your hearts are sometimes troubled, but not enough to lead you to repent and change your course of action. The world holds your affections, and its customs are more agreeable to you than obedience to the heavenly Teacher. 5T 432.2"
Both passages discuss hardened hearts and blinded eyes preventing understanding and conversion. The EGW passage echoes the sentiment of spiritual blindness and resistance to truth found in Matthew 13:15.
"How many are still doing what these disciples did! How many echo Mary's despairing cry, “They have taken away the Lord, ... and we know not where they have laid Him”! To how many might the Saviour's words be spoken, “Why weepest thou? whom seekest thou?” He is close beside them, but their tear-blinded eyes do not discern Him. He speaks to them, but they do not understand. DA 794.5"
While not a direct quote, the idea of people being close to Jesus but not recognizing him due to spiritual blindness is a clear parallel to Matthew 13:15, which speaks of people's eyes being closed to understanding.
"much more power to move the people in the East than in the West, and at present but very little can be accomplished in the East. Special efforts should be made at the present time where most good will result. 1T 146.3 The people in the East have heard the proclamation of the second coming of Christ, and have seen much of the display of the power of God, and have fallen back into a state of indifference and security where it is almost impossible to reach them at present. After uncommon efforts are made in the East, with the best gifts, but very little is accomplished. 1T 147.1"
Both passages describe a people who are hardened and resistant to spiritual understanding. EGW's description of the people in the East falling into indifference and security aligns with the idea of a hardened heart and closed eyes, as described in Matthew 13:15.
"rejected the warnings of the Spirit through the Lord's messengers. Thus they cut themselves off from the channel by which God's blessing could come to them. The Lord passed by the homes of Israel, and found a refuge for His servant in a heathen land, with a woman who did not belong to the chosen people. But this woman was favored because she had followed the light she had received, and her heart was open to the greater light that God sent her through His prophet. DA 238.4"
Both passages deal with the rejection of God's message and the consequences thereof. Matthew 13:15 describes a people whose hearts are hardened and unwilling to receive the truth, while the EGW passage describes the Israelites rejecting the warnings of the Spirit and thus cutting themselves off from God's blessing. The parallel lies in the rejection and its consequences.
Thus closed the labors of the apostle at Athens, the center of heathen learning, for the Athenians, clinging persistently to their idolatry, turned from the light of the true religion. When a people are wholly satisfied with their own attainments, little more need be expected of them. Though boasting of learning and refinement, the Athenians were constantly becoming more corrupt and more content with the vague mysteries of idolatry. AA 239.2 Among those who listened to the words of Paul were some to whose minds the truths presented brought conviction, but they would not humble themselves to acknowledge God and to accept the plan of salvation. No eloquence of words, no force of argument, can convert the sinner. The power of God alone can apply the truth to the heart. He who persistently turns from this power cannot be reached. The Greeks sought after wisdom, yet the message of the cross was to them foolishness because they valued their own wisdom more highly than the wisdom that comes f…
Both passages discuss the resistance to truth due to hardened hearts and a preference for existing beliefs. The Matthew passage speaks of a general condition, while the EGW passage applies it to the Athenians. The connection is thematic, not a direct quote or explicit allusion.
"We went directly from Vermont to the New York camp meeting. The Lord gave me great freedom in speaking to the people. But some were not prepared to be benefited by the meeting. They failed to realize their condition, and did not seek the Lord earnestly, confessing their backslidings and putting away their sins. One of the great objects of holding camp meetings is that our brethren may feel their danger of being overcharged with the cares of this life. A great loss is sustained when these privileges are not improved. LS 228.2"
The EGW passage speaks of people not being prepared to be benefited, failing to realize their condition and seek the Lord. This aligns with Matthew 13:15, which describes people whose hearts are hardened and unwilling to see, hear, and understand.
Matthew 13:16
"But blessed are your eyes, for they see: and your ears, for they hear."
"This “is he that heareth the word, and understandeth it.” The Pharisees of Christ's day closed their eyes lest they should see, and their ears lest they should hear; therefore the truth could not reach their hearts. They were to suffer retribution for their willful ignorance and self-imposed blindness. But Christ taught His disciples that they were to open their minds to instruction, and be ready to believe. He pronounced a blessing upon them because they saw and heard with eyes and ears that believed. COL 59.1"
EGW alludes directly to Matthew 13:16, referencing the blessing on those who see and hear.
Matthew 13:16-17
"But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them."
"To those busy towns about the Sea of Galilee, heaven's richest blessings had been freely offered. Day after day the Prince of life had gone in and out among them. The glory of God, which prophets and kings had longed to see, had shone upon the multitudes that thronged the Saviour's steps. Yet they had refused the heavenly Gift. DA 489.3"
The EGW passage echoes the sentiment in Matthew 13:16-17 about the privilege of seeing and hearing what prophets and kings desired. It highlights the blessings offered to the towns around the Sea of Galilee and their rejection of those blessings, creating a thematic parallel with the biblical verse.
Matthew 13:18-23
"Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty."
"The Soil—by the Wayside That with which the parable of the sower chiefly deals is the effect produced on the growth of the seed by the soil into which it is cast. By this parable Christ was virtually saying to His hearers, It is not safe for you to stand as critics of My work, or to indulge disappointment because it does not meet your ideas. The question of greatest importance to you is, How do you treat My message? Upon your reception or rejection of it your eternal destiny depends. COL 43"
EGW is directly referencing and commenting on the parable of the sower, specifically the interpretation of the different types of soil.
"Chapter 2—“The Sower Went Forth to Sow” This chapter is based on Matthew 13:1-9 ; Matthew 13:18-23 ; Mark 4:1-20 ; Luke 8:4-15 . The Sower and the Seed COL 33 By the parable of the sower, Christ illustrates the things of the kingdom of heaven, and the work of the great Husbandman for His people. Like a sower in the field, He came to scatter the heavenly grain of truth. And His parable teaching itself was the seed with which the most precious truths of His grace were sown. Because of its simplicity the parable of the sower has not been valued as it should be. From the natural seed cast into the soil, Christ desires to lead our minds to the gospel seed, the sowing of which results in bringing man back to his loyalty to God. He who gave the parable of the tiny seed is the Sovereign of heaven, and the same laws that govern earthly seed sowing govern the sowing of the seeds of truth. COL 33"
Ellen White directly references Matthew 13:18-23 in this passage.
Matthew 13:19
"When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side."
"The good-ground hearers, having heard the word, keep it. Satan with all his agencies of evil is not able to catch it away. COL 59.4"
The EGW passage directly references the parable of the sower and the seed being snatched away by Satan, mirroring the language and concept in Matthew 13:19.
"“The sower soweth the word.” Christ came to sow the world with truth. Ever since the fall of man, Satan has been sowing the seeds of error. It was by a lie that he first gained control over men, and thus he still works to overthrow God's kingdom in the earth and to bring men under his power. A sower from a higher world, Christ came to sow the seeds of truth. He who had stood in the councils of God, who had dwelt in the innermost sanctuary of the Eternal, could bring to men the pure principles of truth. Ever since the fall of man, Christ had been the Revealer of truth to the world. By Him the incorruptible seed, “the word of God, which liveth and abideth forever,” is communicated to men. 1 Peter 1:23 . In that first promise spoken to our fallen race in Eden, Christ was sowing the gospel seed. But it is to His personal ministry among men and to the work which He thus established that the parable of the sower especially applies. COL 37.1"
EGW directly references the parable of the sower and connects it to Christ sowing the word of truth. She contrasts this with Satan sowing seeds of error, which is a direct interpretation of the parable's meaning.
"Thus in the homes of professed Christians many youth are educated to be infidels. And the parents question why their children are so little interested in the gospel, and so ready to doubt the truth of the Bible. They wonder that it is so difficult to reach them with moral and religious influences. They do not see that their own example has hardened the hearts of their children. The good seed finds no place to take root, and Satan catches it away. COL 46.1"
EGW directly alludes to the parable of the sower, specifically the part where Satan snatches away the seed. The connection is clear and intentional.
"The work should not stop when the meetings on the camp ground close. Doctrines have been presented that are new and strange to the people. Those who are convicted and who desire to accept the truth, will have to meet the most determined and subtle opposition. Ministers, friends, and acquaintances will put forth every effort to catch away the seeds of truth sown in the heart. We must not leave the seed to be thus caught away. We must not allow it to wither for want of moisture. 6T 74.1"
The EGW passage directly alludes to the parable of the sower in Matthew 13:19, specifically mentioning the danger of the 'wicked one' catching away the seeds of truth sown in the heart. The language and imagery are very similar, indicating a clear connection.
"We need to guard continually against those books which contain sophistry in regard to geology and other branches of science. Before the theories of men of science are presented to immature students, they need to be carefully sifted from every trace of infidel suggestions. One tiny seed of infidelity sown by a teacher in the heart of a student may spring up and bring forth a harvest of unbelief. The sophistries regarding God and nature that are flooding the world with skepticism are the inspiration of the fallen foe. Satan is a Bible student. He knows the truths that are essential for salvation, and it is his study to divert minds from these truths. Let our teachers beware lest they echo the falsehoods of the enemy of God and man. CT 390.1"
Both passages use the imagery of seeds being sown in the heart/mind. Matthew 13:19 describes how the wicked one snatches away the word sown in the heart, while EGW describes how a seed of infidelity can spring up and bring forth a harvest of unbelief. The connection is in the shared metaphor of sowing seeds of belief/unbelief.
After all these efforts, teachers may find that some under their charge will develop unprincipled characters. They are lax in morals as the result, in many cases, of vicious example and neglected parental discipline. And teachers doing all they can will fail to bring these youth to a life of purity and holiness; and after patient discipline, affectionate labor, and fervent prayer, they will be disappointed by those from whom they have hoped so much. And in addition to this, the reproaches of the parents will come to them, because they did not have power to counteract the influence of their own example and unwise training. The teacher will have these discouragements after doing his duty. But he must work on, trusting in God to work with him, standing at his post manfully, and laboring on in faith. Others will be saved to God, and their influence will be exerted in saving others. Let the minister, the Sabbath-school teacher, and the teachers in our colleges unite heart and soul and purpo…
Both passages address the possibility of failure in teaching or sowing seeds of faith. Matthew 13:19 describes the wicked one snatching away the word, while the EGW passage discusses unprincipled characters developing despite the teacher's efforts. The connection is thematic, focusing on the challenges and potential disappointments in spiritual guidance.
"The workers will meet with many who will harden their hearts against the conviction of God's Spirit; but they will meet also with many who are hungering for the bread of life, and who, receiving the message, will go forth to sow the seeds of truth. 7T 220.4"
The EGW passage describes encountering people who reject the message and others who embrace it and spread it further. This aligns with the parable of the sower in Matthew 13, where seeds fall on different types of ground, resulting in varying degrees of acceptance and growth.
Matthew 13:20
"But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;"
"In Stony Places “He that receiveth the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended.” COL 46"
EGW directly quotes Matthew 13:20, making this an explicit allusion.
"who in the parable are said to receive the word immediately, do not count the cost. They do not consider what the word of God requires of them. They do not bring it face to face with all their habits of life, and yield themselves fully to its control. COL 46.4"
Both passages refer to those who receive the word with initial enthusiasm but fail to fully embrace it. Matthew 13:20 describes the stony ground hearer, while EGW elaborates on the reasons for this failure, specifically the unwillingness to count the cost.
Matthew 13:20-21
"But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended."
"The seed sown upon stony ground finds little depth of soil. The plant springs up quickly, but the root cannot penetrate the rock to find nutriment to sustain its growth, and it soon perishes. Many who make a profession of religion are stony-ground hearers. Like the rock underlying the layer of earth, the selfishness of the natural heart underlies the soil of their good desires and aspirations. The love of self is not subdued. They have not seen the exceeding sinfulness of sin, and the heart has not been humbled under a sense of its guilt. This class may be easily convinced, and appear to be bright converts, but they have only a superficial religion. COL 46.3"
EGW elaborates on the parable of the seed sown on stony ground, drawing parallels between the lack of root and superficial religion. While not a direct quote, the connection is strong and intentional, expanding on the biblical concept.
advocated the truth, they are attracted to those who believe the truth; but they have not yielded themselves to the Holy Spirit's working. They have not fallen upon the Rock, Christ Jesus, and permitted their old nature to be broken up. This class are represented also by the stony-ground hearers. They receive the word with readiness, but they fail of assimilating its principles. Its influence is not abiding. The Spirit works upon man's heart, according to his desire and consent implanting in him a new nature; but the class represented by the foolish virgins have been content with a superficial work. They do not know God. They have not studied His character; they have not held communion with Him; therefore they do not know how to trust, how to look and live. Their service to God degenerates into a form. “They come unto thee as the people cometh, and they sit before thee as My people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their …
EGW directly references and interprets the parable of the sower, specifically the stony-ground hearers.
"The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who with sincere faith and love had looked for their Saviour, experienced a bitter disappointment. Yet the purposes of God were being accomplished; He was testing the hearts of those who professed to be waiting for His appearing. There were among them many who had been actuated by no higher motive than fear. Their profession of faith had not affected their hearts or their lives. When the expected event failed to take place, these persons declared that they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers. GC 374.1"
Both passages describe individuals who initially embrace a belief with enthusiasm but fall away when faced with hardship or disappointment. The parable of the sower in Matthew 13:20-21 illustrates this perfectly, and EGW applies this principle to those who abandoned their faith after the Great Disappointment.
"pleasant. We were upon the Maine camp ground before the Sabbath, and were happy to meet here some of the tried friends of the cause. There are some who are ever at their post of duty, come sunshine or come storm. There is also a class of sunshine Christians. When everything goes well and is agreeable to their feelings, they are fervent and zealous; but when there are clouds and disagreeable things to meet, these will have nothing to say or do. The blessing of God rested upon the active workers, while those who did nothing were not benefited by the meeting as they might have been. The Lord was with His ministers, who labor faithfully in presenting both doctrinal and practical subjects. We greatly desired to see many benefited by that meeting who gave no evidence that they had been blessed of God. I long to see this dear people coming up to their exalted privileges. 4T 300.4"
EGW's description of 'sunshine Christians' who are fervent only when things are easy directly parallels the 'stony places' parable in Matthew 13:20-21, where those who receive the word with joy fall away when tribulation arises. The lack of deep roots and perseverance in the face of adversity is the key thematic link.
"that they may bring forth fruit unto perfection, their zeal dies, their voices are silent. No longer do they boast in the strength and power of truth. 3T 111.2"
The EGW quote speaks of zeal dying and voices becoming silent, which aligns with the Matthew passage about those who receive the word with joy but fall away when tribulation arises. Both passages describe a lack of sustained commitment.
Matthew 13:22
"He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful."
"Among Thorns “He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.” COL 50"
EGW directly quotes Matthew 13:22.
"“You have called the attention of the people to important subjects, which, to a large number, are strange and new. To some they are intensely interesting. The laborers in word and doctrine have done what they could in presenting the truth. But unless there is a more thorough effort made to fasten these impressions upon minds, your efforts will prove nearly fruitless. Satan has many attractions ready to divert the mind; and the cares of this life and the deceitfulness of riches all combine to choke the seed of truth sown in the heart. LS 216.2"
The EGW passage directly echoes the language and concept of the parable of the sower, specifically the part about the cares of the world and deceitfulness of riches choking the word.
"Many believe that they are on the right foundation, that they have the truth; they rejoice in its clearness and boast of the powerful arguments in proof of the correctness of our position. Such reckon themselves among the chosen, peculiar people of God, yet they experience not His presence and power to save them from yielding to temptation and folly. These profess to know God, yet in works deny Him. How great is their darkness! The love of the world with many, the deceitfulness of riches with others, have choked the word, and they have become unfruitful. 2T 125.2"
The EGW passage directly references the concept of the deceitfulness of riches choking the word and making it unfruitful, which is a key element of Matthew 13:22. The language is very similar.
Still another class is represented in the parable. Men and women who listen to the word are convinced of the truth and accept it without seeing the sinfulness of their hearts. The love of the world holds a large place in their affections. In deal they love to get the best of the bargain. They prevaricate, and by deception and fraud gain means which will ever prove as a thorn to them; for it will overbalance their good purposes and intentions. The good seed sown in their hearts is choked. Frequently they are so full of care and anxiety, fearing that they will not gain means, or that they will lose what they have gained, that they make their temporal matters primary. They do not nourish the good seed. They do not attend meetings where their hearts can be strengthened by religious privileges. They fear that they will meet with some loss in temporal things. The deceitfulness of riches leads them to flatter themselves that it is duty to toil and gain all they can, that they may help the cau…
EGW directly references and expands upon the parable of the sower, specifically the part about the seed among thorns and the deceitfulness of riches.
"is why its results are often so meager. COL 52.1"
The EGW passage speaks of meager results, while the Matthew verse describes seed choked by worldly cares, leading to unfruitfulness. The connection is a clear thematic parallel.
follow the fashions of the world, your vain and empty conversation, your selfishness, are all put in the scale, and the weight of evil is fearfully against you. You are poor, and miserable, and blind, and naked. While evil is increasing and taking deep root, it is choking the good seed which has been sown in the heart; and soon the word that was given concerning Eli's house will be spoken to the angels of God concerning you: Your sins “shall not be purged with sacrifice nor offering forever.” Many, I saw, were flattering themselves that they were good Christians, who have not a single ray of light from Jesus. They know not what it is to be renewed by the grace of God. They have no living experience for themselves in the things of God. And I saw that the Lord was whetting His sword in heaven to cut them down. Oh, that every lukewarm professor could realize the clean work that God is about to make among His professed people! Dear friends, do not deceive yourselves concerning your conditi…
Both passages discuss how worldly concerns and riches can hinder spiritual growth and choke the word of God. EGW's statement about evil choking the good seed echoes the sentiment in Matthew 13:22.
Matthew 13:23
"But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty."
"In Good Ground The sower is not always to meet with disappointment. Of the seed that fell into good ground the Saviour said, This “is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.” “That on the good ground are they, which, in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.” COL 58"
EGW directly quotes Matthew 13:23, making this an explicit allusion.
"The work of the sower is a work of faith. The mystery of the germination and growth of the seed he cannot understand. But he has confidence in the agencies by which God causes vegetation to flourish. In casting his seed into the ground, he is apparently throwing away the precious grain that might furnish bread for his family. But he is only giving up a present good for a larger return. He casts the seed away, expecting to gather it manyfold in an abundant harvest. So Christ's servants are to labor, expecting a harvest from the seed they sow. COL 64.1"
Both passages discuss the sowing of seeds and the expectation of a harvest, emphasizing faith and the potential for abundance. EGW expands on the spiritual application of the agricultural metaphor found in Matthew.
"Thus the disciples preached the resurrection of Christ. Many among those who listened were waiting for this testimony, and when they heard it they believed. It brought to their minds the words that Christ had spoken, and they took their stand in the ranks of those who accepted the gospel. The seed that the Saviour had sown sprang up and bore fruit. AA 60.2"
Both passages discuss the concept of seed being sown and bearing fruit, representing the acceptance and growth of the word of God. EGW uses the metaphor to explain the impact of the disciples' preaching.
"“‘We were greatly troubled over this circumstance. Our guide knew the way, and that we should get lost was something we could not understand. Years afterward, at a camp meeting, we were introduced to several persons who told us their story. That visit made, as we thought, by mistake, that book we left, was seed sown. Twenty in all were converted by what we supposed was a mistake. This was the work of the Lord, that light might be given to those who desired to know the truth.’ LS 361.4"
The EGW passage describes an apparent mistake leading to conversions, which she attributes to God's work. This strongly echoes the parable of the sower in Matthew 13:23, where seed sown in good ground yields abundant fruit. The idea of unexpected positive outcomes from seemingly insignificant actions connects the two.
"The youth should be given opportunity to become more fully instructed in the word of God. Bible truth should be made plain to them. Those who have an experience in the truth should search the Scriptures with them. This will be as seed sown in good ground. 6T 105.4"
Both passages use the metaphor of sowing seeds in good ground to represent the impact of teaching and understanding the word of God. EGW's passage directly references the idea of Bible truth being like seed sown in good ground, echoing the parable in Matthew 13:23.
"Those who present matters to the students in an uncertain light are not fitted for the work of teaching. No man is qualified for this work unless he is daily learning to speak the words of the Teacher sent from God. Now is the time to sow the gospel seed. The seed we sow must be that which will produce the choicest fruit. We have no time to lose. The work of our schools is to become more and more in character like the work of Christ. Only the power of the grace of God working on human hearts and minds will make and keep the atmosphere of our schools and churches clean. CT 250.1"
Both passages discuss sowing seeds and bearing fruit, although EGW applies it to gospel teaching and Matthew to the reception of the word.
Matthew 13:24-30
"Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."
"Till the end of time there will be tares among the wheat. When the servants of the householder, in their zeal for his honor, asked permission to root out the tares, the master said: “Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest.” Matthew 13:29, 30 . MH 493.2"
EGW directly quotes and references the parable of the tares from Matthew 13:24-30. This is a clear and explicit allusion.
"Chapter 4—Tares This chapter is based on Matthew 13:24-30 ; Matthew 13:37-43 . “Another parable put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.” COL 70"
Ellen White directly references Matthew 13:24-30 in this passage.
The Wheat and Tares In another parable which Jesus presented to His disciples, He likened the kingdom of heaven to a field wherein a man sowed good seed, but in which, while he was sleeping, the enemy sowed tares. The question was asked the householder: “Didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.” If faithfulness and vigilance had been preserved, if there had been no sleeping or negligence upon the part of any, the enemy would not have had so favorable an opportunity to sow tares among the wheat. Satan never sleeps. He is watching, and he improves …
EGW directly quotes and explains the parable of the wheat and tares from Matthew 13:24-30.
"of God could have felt the force of our Saviour's lesson in the parable of the wheat and tares, they would not have undertaken the work they did. Before steps are taken which will give even those who are utterly unworthy the least occasion to complain of being separated from the church, the matter should always be made a subject of the most careful consideration and earnest prayer. Steps were taken in ----- which created an opposition party. Some were wayside hearers, others were stony-ground hearers, and still others were of that class who received the truth while the heart had a growth of thorns which choked the good seed—these would never have perfected Christian characters. But there were a few who might have been nourished and strengthened, and have become settled and established in the truth. But the positions taken by Brethren R and S brought a premature crisis, and then there was a lack of wisdom and judgment in managing the faction. 3T 114.1"
EGW directly references the parable of the wheat and tares and applies its lesson to a specific situation within the church.
"reading should be overcome at once. Rigid rules should be enforced to hold the mind in the proper channel. CT 136.3 Between an uncultivated field and an untrained mind there is a striking similarity. In the minds of children and youth the enemy sows tares, and unless parents keep watchful guard, these will spring up to bear their evil fruit. Unceasing care is needed in cultivating the soil of the mind and sowing it with the precious seed of Bible truth. Children should be taught to reject trashy, exciting tales, and to turn to sensible reading, which will lead the mind to take an interest in Bible story, history, and argument. Reading that will throw light upon the Sacred Volume and quicken the desire to study it is not dangerous, but beneficial. CT 136.4"
EGW explicitly refers to the parable of the tares and wheat, drawing a direct parallel between the uncultivated mind and the field where the enemy sows tares. This is more than a thematic parallel; it's a direct application of the parable.
"Churches are not wholly composed of pure, sincere Christians. Not all the names that stand registered upon the church books are worthy to be there. The life and character of some as compared with others is as gold with worthless dross. It need not be so. Those who are valuable in life and influence have felt the importance of following Jesus closely, of making the life of Christ their study and example. This will require effort, meditation, and earnest prayer. It requires exertion to obtain the victory over selfishness and to make the interest of God's cause primary. Some have made the effort and practiced close discipline of self, and they have gained precious victories. Those who consider their own interest primary, live for self. Their character in the sight of God is as worthless dross. 2T 637.1"
Both passages discuss the presence of both good and bad elements within a religious community (wheat and tares in Matthew, sincere Christians and those who are not in EGW). EGW expands on the implications of this reality for individual church members.
Matthew 13:25
"But while men slept, his enemy came and sowed tares among the wheat, and went his way."
"The future of society will be determined by the youth of today. Satan is making earnest, persevering efforts to corrupt the mind and debase the character of every youth; and shall we who have more experience stand as mere spectators, and see him accomplish his purpose without hindrance? Let us stand at our post as minutemen, to work for these youth, and through the help of God to hold them back from the pit of destruction. In the parable, while men slept the enemy sowed tares; and while you, my brethren and sisters, are unconscious of his work, Satan is gathering an army of youth under his banner; and he exults, for through them he carries on his warfare against God. CT 47.1"
EGW explicitly references the parable of the tares, making this a clear and direct allusion to Matthew 13:25.
"“The world acknowledges as teachers some whom God cannot endorse as safe instructors. By these the Bible is discarded, and the productions of infidel authors are recommended as if they contained those sentiments which should be woven into the character. What can you expect from the sowing of this kind of seed? In the study of these objectionable books the minds of teachers as well as of students become corrupted, and the enemy sows his tares. It cannot be otherwise. By drinking of an impure fountain, poison is introduced into the system. Inexperienced youth taken over this line of study receive impressions which lead their thoughts into channels that are fatal to piety. Youth who have been sent to our schools have learned from books which were thought to be safe because they were used and encouraged in the schools of the world. But from the worldly schools thus followed many students have gone forth infidels because of the study of these very books. 6T 164.1"
The EGW passage uses the imagery of sowing seeds of corruption and the enemy sowing tares, which is a clear parallel to the parable of the tares in Matthew 13:25. Both passages warn against the influence of evil and its corrupting effects.
"Parents, you are the ones to decide whether the minds of your children shall be filled with ennobling thoughts or with vicious sentiments. You cannot keep their active minds unoccupied, neither can you frown away evil. Only by the inculcation of right principles can you exclude wrong thoughts. Unless parents plant the seeds of truth in the hearts of their children, the enemy will sow tares. Good, sound instruction is the only preventive of the evil communications that corrupt good manners. Truth will protect the soul from the endless temptations that must be encountered. CT 121.2"
The EGW passage explicitly references the sowing of tares by the enemy, directly alluding to the parable in Matthew 13:25. The context of parents needing to plant good seeds to prevent the enemy from planting bad seeds further strengthens the connection.
"Many who were converted through the influence of the 1854 movement need to be converted anew. And now tenfold more labor is required to correct the wrong, distracting views which they have received from their teachers, and to lead them to receive the truth unmixed with error, than would have been necessary to bring them out in the first place upon the third angel's message. This class must unlearn before they can learn aright, else the poisonous weeds of error would grow rank and root out the precious seeds of truth. Error must first be rooted up, then the soil is prepared for the good seed to spring up and bear fruit to the glory of God. 1T 411.1"
Both passages discuss the sowing of bad seed (tares/error) that hinders spiritual growth. EGW uses the metaphor of 'poisonous weeds of error' which is very similar to the tares in Matthew.
"Tyndale's preaching excited great interest; many accepted the truth. But the priests were on the alert, and no sooner had he left the field than they by their threats and misrepresentations endeavored to destroy his work. Too often they succeeded. “What is to be done?” he exclaimed. “While I am sowing in one place, the enemy ravages the field I have just left. I cannot be everywhere. Oh! if Christians possessed the Holy Scriptures in their own tongue, they could of themselves withstand these sophists. Without the Bible it is impossible to establish the laity in the truth.”— Ibid., b. 18, ch. 4. GC 246.1"
Both passages deal with the idea of an enemy undermining the work of spreading truth. In Matthew, the enemy sows tares among the wheat, and in the EGW passage, the priests undo Tyndale's work. The core idea of opposition to the spread of truth is present in both.
"Preoccupy the Soil The best way to prevent the growth of evil is to preoccupy the soil. Instead of recommending your children to read Robinson Crusoe , or fascinating stories of real life, such as Uncle Tom's Cabin , open the Scriptures to them, and spend some time each day in reading and studying God's word. The mental tastes must be disciplined and educated with the greatest care. Parents must begin early to unfold the Scriptures to the expanding minds of their children, that proper habits of thought may be formed. CT 136"
Both passages deal with the idea of planting good things to prevent the growth of bad. Matthew 13:25 speaks of the enemy sowing tares, while EGW speaks of preoccupying the soil with good reading. The connection is thematic and relevant.
"Children who are allowed to have their own way are not happy. The unsubdued heart has not within itself the elements of rest and contentment. The mind and heart must be disciplined and brought under proper restraint in order for the character to harmonize with the wise laws that govern our being. Restlessness and discontent are the fruits of indulgence and selfishness. The soil of the heart, like that of a garden, will produce weeds and brambles unless the seeds of precious flowers are planted there and receive care and cultivation. As in visible nature, so is it with the human soul. 4T 202.4"
The EGW passage uses the analogy of a garden needing cultivation to avoid weeds, which parallels the parable of the wheat and tares in Matthew 13:25, where an enemy sows weeds among the wheat. Both passages illustrate the need for active effort to cultivate good and prevent the growth of evil.
Parents should redouble their efforts for the salvation of their children. They should faithfully instruct them, not leaving them to gather up their education as best they can. The young should not be suffered to learn good and evil indiscriminately, with the idea that at some future time the good will predominate and the evil lose its influence. The evil will increase faster than the good. It is possible that the evil they have learned may be eradicated after many years; but who will venture this? Time is short. It is easier and much safer to sow clean and good seed in the hearts of your children than to pluck up the weeds afterward. It is the duty of parents to watch lest surrounding influences have an injurious effect upon their children. It is their duty to select the society for them and not suffer them to choose for themselves. Who will attend to this work if the parents do not? Can others have that interest for your children which you should have? Can they have that constant car…
The EGW passage uses the imagery of sowing good seed and preventing weeds, which is thematically similar to the parable of the wheat and tares in Matthew 13:25. Both passages highlight the importance of planting good influences early and guarding against negative ones.
"is always active when God is at work for the salvation of souls. When the sons of God come to present themselves before the Lord, Satan comes also among them. In every revival he is ready to bring in those who are unsanctified in heart and unbalanced in mind. When these have accepted some points of truth, and gained a place with believers, he works through them to introduce theories that will deceive the unwary. No man is proved to be a true Christian because he is found in company with the children of God, even in the house of worship and around the table of the Lord. Satan is frequently there upon the most solemn occasions in the form of those whom he can use as his agents. GC 395.3"
The idea of Satan sowing tares among the wheat is thematically similar to EGW's statement about Satan introducing deceptive theories through unsanctified individuals. While not a direct quote, the concept of infiltration and corruption is present in both.
We have some knowledge of Satan's manner of working and how well he succeeds in it. From what has been shown me, he has paralyzed the minds of parents. They are slow to suspect that their own children can be wrong and sinful. Some of these children profess to be Christians, and parents sleep on, fearing no danger, while the minds and bodies of their children are becoming wrecked. Some parents do not even take care to keep their children with them when in the house of God. Young girls attend meetings and take their seats, it may be, with their parents, but more frequently back in the congregation. They are in the habit of making an excuse to leave the house. Boys understand this, and go out before or after the exit of the girls, and then, as the meeting closes, they accompany them home. Parents are none the wiser for this. Again, excuses are made to walk, and boys and girls assemble in the fair grounds, or some other secluded place, and there play and have a regular high time, with no e…
The EGW passage describes parents being unaware of the negative influences affecting their children, drawing a parallel to the parable of the wheat and tares in Matthew 13:25, where the enemy sows tares while men sleep. Both highlight the danger of inattentiveness and the opportunity it provides for negative influences to take root.
"Satan is a persevering workman, an artful, deadly foe. Whenever an incautious word is spoken, whether in flattery or to cause the youth to look upon some sin with less abhorrence, he takes advantage of it and nourishes the evil seed, that it may take root and yield a bountiful harvest. He is in every sense of the word a deceiver, a skillful charmer. He has many finely woven nets, which appear innocent, but which are skillfully prepared to entangle the young and unwary. The natural mind leans toward pleasure and self-gratification. It is Satan's policy to fill the mind with a desire for worldly amusement, that there may be no time for the question, How is it with my soul? CT 325.2"
Both passages discuss the sowing of evil seeds, although the EGW passage elaborates on Satan's methods of deception, while the Matthew verse is a parable about the enemy sowing tares. The connection is thematic but not a direct allusion.
Matthew 13:28
"He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?"
"In no other way can the foundation of a true education be so firmly and surely laid. Yet even the child, as he comes in contact with nature, will see cause for perplexity. He cannot but recognize the working of antagonistic forces. It is here that nature needs an interpreter. Looking upon the evil manifest even in the natural world, all have the same sorrowful lesson to learn—“An enemy hath done this.” Matthew 13:28 . Ed 101.1"
The EGW passage directly quotes Matthew 13:28 and applies it to the presence of evil in the natural world, making it a clear and explicit allusion.
Matthew 13:29
"But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them."
"Christ has plainly taught that those who persist in open sin must be separated from the church, but He has not committed to us the work of judging character and motive. He knows our nature too well to entrust this work to us. Should we try to uproot from the church those whom we suppose to be spurious Christians, we should be sure to make mistakes. Often we regard as hopeless subjects the very ones whom Christ is drawing to Himself. Were we to deal with these souls according to our imperfect judgment, it would perhaps extinguish their last hope. Many who think themselves Christians will at last be found wanting. Many will be in heaven who their neighbors supposed would never enter there. Man judges from appearance, but God judges the heart. The tares and the wheat are to grow together until the harvest; and the harvest is the end of probationary time. COL 71.3"
EGW directly references the parable of the tares and the wheat, specifically the concern about uprooting the wheat while gathering the tares.
"There is in the Saviour's words another lesson, a lesson of wonderful forbearance and tender love. As the tares have their roots closely intertwined with those of the good grain, so false brethren in the church may be closely linked with true disciples. The real character of these pretended believers is not fully manifested. Were they to be separated from the church, others might be caused to stumble, who but for this would have remained steadfast. COL 72.1"
EGW is directly interpreting the parable of the tares and wheat, focusing on the intertwined roots and the risk of harming the good grain.
I was pointed back to a meeting in ——. Brother P felt the burden of the cause, but R had a spirit of opposition. His testimony was not in union with the work of God, and he brought grief and burden upon those who were laboring for its advancement. But it would have been better for the cause had he been suffered a time longer, and the brethren borne the confusion he caused. I saw that Brother P moved unwisely in his case. It gave R and the enemies of our faith the advantage. Brother P should have waited until R's religious character was more fully developed. He would soon either have united with the remnant people of God or been left one side. But R obtained sympathy on account of his age. He had partaken of the spirit of the Messenger party, and his whole course was darkened by it. His wife has an excitable, bitter spirit, and has been zealous to spread false reports. She acts the part to her husband that Jezebel did to Ahab, and stirs him up to fight against the servants of God, who b…
Both passages address the issue of dealing with problematic individuals within a community. Matthew 13:29 advises against prematurely removing tares to avoid harming the wheat. EGW's passage describes a situation where a brother was prematurely dealt with, suggesting it would have been better to wait and let his character develop, echoing the principle of not uprooting the wheat with the tares.
Matthew 13:30
"Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn."
"bound in sheaves for the garner of God; the tares will be bound as fagots for the fires of destruction. GC 630.2"
The EGW passage directly references the imagery of binding wheat and tares from Matthew 13:30, making it an explicit allusion rather than just a thematic parallel.
"character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares “grow together until the harvest.” In the discharge of life's duties the righteous will to the last be brought in contact with the ungodly. The children of light are scattered among the children of darkness, that the contrast may be seen by all. Thus are the children of God to “show forth the praises of Him who hath called you out of darkness into His marvelous light.” The divine love glowing in the heart, the Christ like harmony manifested in the life, will be as a glimpse of heaven granted to men of the world that they may see and appreciate its excellence. 5T 100.2"
EGW directly quotes "grow together until the harvest" from Matthew 13:30 and uses the wheat and tares parable as a central analogy.
"I then saw the third angel. Said my accompanying angel, “Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.” EW 118.1"
The EGW passage directly references the imagery of the wheat and tares, the harvest, and the gathering into the barn, making it a clear allusion to Matthew 13:30. The angel's role in separating the wheat from the tares is a direct interpretation of the parable.
"The Saviour does not point forward to a time when all the tares become wheat. The wheat and tares grow together until the harvest, the end of the world. Then the tares are bound in bundles to be burned, and the wheat is gathered into the garner of God. “Then shall the righteous shine forth as the sun in the kingdom of their Father.” Then “the Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth.” COL 75.1"
EGW directly quotes and interprets Matthew 13:30 regarding the separation of wheat and tares at the harvest.
"The Feast of Tabernacles was not only commemorative but typical. It not only pointed back to the wilderness sojourn, but, as the feast of harvest, it celebrated the ingathering of the fruits of the earth, and pointed forward to the great day of final ingathering, when the Lord of the harvest shall send forth His reapers to gather the tares together in bundles for the fire, and to gather the wheat into His garner. At that time the wicked will all be destroyed. They will become “as though they had not been.” Obadiah 16 . And every voice in the whole universe will unite in joyful praise to God. Says the revelator, “Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.” Revelation 5:13 . PP 541.2"
EGW directly quotes and expands upon the imagery of the tares and wheat from Matthew 13:30, connecting it to the final judgment and the Feast of Tabernacles.
"***** For years I have been given special light that we are not to center our work in the cities. The turmoil and confusion that fill these cities, the conditions brought about by the labor unions and the strikes, would prove a great hindrance to our work. Men are seeking to bring those engaged in the different trades under bondage to certain unions. This is not God's planning, but the planning of a power that we should in no wise acknowledge. God's word is fulfilling; the wicked are binding themselves up in bundles ready to be burned. 7T 84.2"
Both passages use the imagery of binding in bundles for destruction. EGW speaks of the wicked binding themselves in bundles ready to be burned, while Matthew 13:30 describes the tares being gathered and bound for burning. The connection is clear and intentional.
God's benevolent design embraces every branch of His work. The law of reciprocal dependence and influence is to be recognized and obeyed. “None of us liveth to himself.” The enemy has used the chain of dependence to draw men together. They have united to destroy God's image in man, to counterwork the gospel by perverting its principles. They are represented in God's word as being bound in bundles to be burned. Satan is uniting his forces for perdition. The unity of God's chosen people has been terribly shaken. God presents a remedy. This remedy is not one influence among many influences and on the same level with them; it is an influence above all influences upon the face of the earth, corrective, uplifting, and ennobling. Those who work in the gospel should be elevated and sanctified, for they are dealing with God's great principles. Yoked up with Christ, they are laborers together with God. Thus the Lord desires to bind His followers together, that they may be a power for good, each …
EGW refers to the wicked being 'bound in bundles to be burned,' which is a clear reference to the parable of the wheat and tares in Matthew 13:30. While not a direct quote, the imagery and concept are directly drawn from the verse.
"Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room. EW 83.5"
The imagery of separating valuable items from worthless ones, and the ultimate gathering of the good, parallels the parable of the wheat and tares. The specific details differ, but the underlying theme of judgment and separation is present.
Matthew 13:31
"Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:"
"So the work of grace in the heart is small in its beginning. A word is spoken, a ray of light is shed into the soul, an influence is exerted that is the beginning of the new life; and who can measure its results? COL 78.1"
Both passages discuss small beginnings leading to significant growth, aligning with the parable of the mustard seed and the work of grace in the heart.
"It has to be often repeated, that from a small beginning large interests may grow. If wisdom and sanctified judgment and skilful generalship are manifested by us in building up the interests of our Redeemer's kingdom, we shall do all in our power to assure the people of the stability of our work. Humble sanctuaries will be erected, where those who accept the truth may find a place to worship God according to the dictates of their own conscience. GW 432.1"
Both passages discuss small beginnings leading to larger outcomes in the context of God's kingdom. The mustard seed parable illustrates this principle, and EGW applies it to building up the church.
Matthew 13:31-32
"Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof."
As Jesus spoke this parable, the mustard plant could be seen far and near, lifting itself above the grass and grain, and waving its branches lightly in the air. Birds flitted from twig to twig, and sang amid the leafy foliage. Yet the seed from which sprang this giant plant was among the least of all seeds. At first it sent up a tender shoot, but it was of strong vitality, and grew and flourished until it reached its present great size. So the kingdom of Christ in its beginning seemed humble and insignificant. Compared with earthly kingdoms it appeared to be the least of all. By the rulers of this world Christ's claim to be a king was ridiculed. Yet in the mighty truths committed to His followers the kingdom of the gospel possessed a divine life. And how rapid was its growth, how widespread its influence! When Christ spoke this parable, there were only a few Galilean peasants to represent the new kingdom. Their poverty, the fewness of their numbers, were urged over and over again as a …
EGW directly references and explains the parable of the mustard seed from Matthew 13:31-32.
Matthew 13:33
"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."
"“The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.” COL 95.2"
This is a direct quote from Matthew 13:33.
"It is a fact that through the influence of the sanitarium the truth of heaven has come to the notice of thousands. Yet there is a work to be done that has been neglected. Money has been expended in enlarging facilities in Battle Creek, when the Lord desires the leaven to be introduced into the mass of meal, that the whole may be leavened. Instead of building after building being added to the sanitarium, there should be at this time many institutions fully equipped and in working order in other places. 8T 148.2"
EGW directly uses the 'leaven' analogy from Matthew 13:33, indicating a clear and intentional allusion.
"Received into the heart, the leaven of truth will regulate the desires, purify the thoughts, and sweeten the disposition. It quickens the faculties of the mind and the energies of the soul. It enlarges the capacity for feeling, for loving. COL 101.1"
The EGW passage uses the metaphor of leaven to describe the transformative power of truth, mirroring the parable of the leaven in Matthew.
"I saw that God hates pride, and that all the proud and all that do wickedly shall be stubble, and the day that cometh shall burn them up. I saw that the third angel's message must yet work like leaven upon many hearts that profess to believe it, and purge away their pride, selfishness, covetousness, and love of the world. 1T 132.3"
EGW uses the imagery of leaven to describe the transformative power of the third angel's message, mirroring Jesus's use of leaven to describe the kingdom of heaven. While not a direct quote, the thematic connection is clear.
Matthew 13:34
"All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:"
"The Scripture says, “All these things spake Jesus unto the multitude in parables; ... that it might be fulfilled which was spoken by the prophet, saying, I will open My mouth in parables; I will utter things which have been kept secret from the foundation of the world.” Matthew 13:34, 35 . Natural things were the medium for the spiritual; the things of nature and the life-experience of His hearers were connected with the truths of the written word. Leading thus from the natural to the spiritual kingdom, Christ's parables are links in the chain of truth that unites man with God, and earth with heaven. COL 17.2"
EGW directly quotes Matthew 13:34.
"In His teaching, Christ drew His illustrations from the great treasury of household ties and affections, and from nature. The unknown was illustrated by the known; sacred and divine truths, by natural, earthly things, with which the people were most familiar. These were the things that would speak to their hearts, and make the deepest impression on their minds. CT 178.3"
Both passages discuss Jesus' teaching methods, specifically his use of parables and illustrations from everyday life to explain spiritual truths. EGW elaborates on the principle found in Matthew.
"Christ's manner of teaching was beautiful and attractive, and it was ever characterized by simplicity. He unfolded the mysteries of the kingdom of heaven through the use of figures and symbols with which His hearers were familiar; and the common people heard Him gladly, for they could comprehend His words. There were no high-sounding words used, to understand which it was necessary to consult a dictionary. CT 240.2"
The EGW passage directly alludes to Jesus' use of parables and simple language, as described in Matthew 13:34, to make His teachings accessible to the common people.
"His messages of mercy were varied to suit His audience. He knew “how to speak a word in season to him that is weary” ( Isaiah 50:4 ); for grace was poured upon His lips, that He might convey to men in the most attractive way the treasures of truth. He had tact to meet the prejudiced minds, and surprise them with illustrations that won their attention. Through the imagination He reached the heart. His illustrations were taken from the things of daily life, and although they were simple, they had in them a wonderful depth of meaning. The birds of the air, the lilies of the field, the seed, the shepherd and the sheep,—with these objects Christ illustrated immortal truth; and ever afterward, when His hearers chanced to see these things of nature, they recalled His words. Christ's illustrations constantly repeated His lessons. DA 254.2"
The EGW passage directly quotes Isaiah 50:4 and then elaborates on Jesus's teaching methods, which are exemplified in Matthew's gospel.
Christ's Object Lessons By Ellen Gould White In this devotional classic, Ellen G. White explores the depths of the best-loved teachings of Jesus, offering a deeply spiritual understanding of the parables of Christ as they apply to the life today. Writing not as a dry historical scholar or technical commentator, but as a messenger pleading the case of the Lord she loves, the author provides practical applications in a way that touches the heart. Those who attempt to underline the choicest passages often give up after finding entire pages underlined. In the pages of this book generations of readers have heard the same voice that spoke the parables so long ago still speaking to their heart, saying “Come to Me.” N OTE: Pagination follows that of the standard printing which is also used in the Comprehensive (Topical) Index to the Writings of Ellen G. White. Published by Review and Herald Publishing Association ISBN: 978-1-61253-010-9 Citation: White, E. G. (1900) Christ’s Object Lessons. Re…
The EGW passage directly references and discusses Jesus' use of parables, as described in Matthew 13:34. It's more than a thematic parallel; it's a direct engagement with the biblical text.
Matthew 13:34-35
"All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world."
"The Trustees of the Ellen G. White Publications. Chapter 1—Teaching in Parables In Christ's parable teaching the same principle is seen as in His own mission to the world. That we might become acquainted with His divine character and life, Christ took our nature and dwelt among us. Divinity was revealed in humanity; the invisible glory in the visible human form. Men could learn of the unknown through the known; heavenly things were revealed through the earthly; God was made manifest in the likeness of men. So it was in Christ's teaching: the unknown was illustrated by the known; divine truths by earthly things with which the people were most familiar. COL 17"
Both passages discuss Christ's use of parables. While EGW doesn't directly quote Matthew 13:34-35 in the initial paragraph, the theme of Christ teaching in parables to reveal hidden truths is present in both.
Matthew 13:35
"That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world."
"The Scripture says, “All these things spake Jesus unto the multitude in parables; ... that it might be fulfilled which was spoken by the prophet, saying, I will open My mouth in parables; I will utter things which have been kept secret from the foundation of the world.” Matthew 13:34, 35 . Natural things were the medium for the spiritual; the things of nature and the life-experience of His hearers were connected with the truths of the written word. Leading thus from the natural to the spiritual kingdom, Christ's parables are links in the chain of truth that unites man with God, and earth with heaven. COL 17.2"
EGW directly quotes Matthew 13:35.
Matthew 13:37
"He answered and said unto them, He that soweth the good seed is the Son of man;"
"“He that soweth the good seed is the Son of man.” Matthew 13:37 . Christ had come, not as a king, but as a sower; not for the overthrow of kingdoms, but for the scattering of seed; not to point His followers to earthly triumphs and national greatness, but to a harvest to be gathered after patient toil and through losses and disappointments. COL 35.1"
Ellen White directly references Matthew 13:37 in this passage.
Matthew 13:37-43
"He answered and said unto them, He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear."
"Chapter 4—Tares This chapter is based on Matthew 13:24-30 ; Matthew 13:37-43 . “Another parable put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also.” COL 70"
Ellen White directly references Matthew 13:37-43 in this passage.
Matthew 13:38
"The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;"
"“The field is the world.” [ Matthew 13:38 .] We understand better what this saying comprehends than did the apostles who received the commission to preach the gospel. The whole world is a vast missionary field, and we who have long known the gospel message should be encouraged by the thought that fields which were once difficult of access are now easily entered. Countries hitherto closed to the gospel are opening their doors, and are pleading for the word of God to be explained to them. Kings and princes are opening their long-closed gates, inviting the heralds of the cross to enter. The harvest truly is great. Eternity alone will reveal the results of well-directed efforts put forth now. Providence is going before us, and Infinite Power is working with human effort. Blind indeed must be the eyes that do not see the working of the Lord, and deaf the ears that do not hear the call of the True Shepherd to His sheep. GW 27.2"
EGW directly quotes Matthew 13:38 and expands on its meaning in the context of missionary work.
Matthew 13:41
"The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;"
"The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them. EW 271.1"
Both passages describe a separation or sifting process. In Matthew 13:41, angels gather out those who offend. In EGW, some are 'shaken out' because they didn't persevere. Both suggest a winnowing of the faithful.
Matthew 13:41-42
"The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth."
"The Saviour does not point forward to a time when all the tares become wheat. The wheat and tares grow together until the harvest, the end of the world. Then the tares are bound in bundles to be burned, and the wheat is gathered into the garner of God. “Then shall the righteous shine forth as the sun in the kingdom of their Father.” Then “the Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth.” COL 75.1"
EGW directly quotes Matthew 13:41-42 regarding the gathering of offenders and their punishment.
Matthew 13:43
"Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear."
"The Saviour does not point forward to a time when all the tares become wheat. The wheat and tares grow together until the harvest, the end of the world. Then the tares are bound in bundles to be burned, and the wheat is gathered into the garner of God. “Then shall the righteous shine forth as the sun in the kingdom of their Father.” Then “the Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth.” COL 75.1"
EGW directly quotes Matthew 13:43 regarding the righteous shining forth.
"sun in the kingdom of their Father.... CT 344.1"
EGW directly references the concept of shining as the sun in the kingdom of their Father, which is a clear allusion to Matthew 13:43.
Matthew 13:44
"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field."
"A man hires land to cultivate, and as the oxen plow the soil, buried treasure is unearthed. As the man discovers this treasure, he sees that a fortune is within his reach. Restoring the gold to its hiding place, he returns to his home and sells all that he has, in order to purchase the field containing the treasure. His family and his neighbors think that he is acting like a madman. Looking on the field, they see no value in the neglected soil. But the man knows what he is doing; and when he has a title to the field, he searches every part of it to find the treasure that he has secured. COL 103.3"
This passage directly describes the parable of the treasure hidden in a field, as found in Matthew 13:44.
"Chapter 8—Hidden Treasure This chapter is based on Matthew 13:44 . “Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth the field.” COL 103"
Ellen White directly references Matthew 13:44 in this passage.
"Search for the Treasure The word of God is to be our study. We are to educate our children in the truths found therein. It is an inexhaustible treasure; but men fail to find this treasure because they do not search until it is within their possession. Very many are content with a supposition in regard to the truth. They are content with a surface work, taking for granted that they have all that is essential. They take the sayings of others for truth, being too indolent to put themselves to diligent, earnest labor, represented in the word as digging for hidden treasure. But man's inventions are not only unreliable, they are dangerous; for they place man where God should be. They place the sayings of men where a “Thus saith the Lord” should be. COL 109"
Both passages use the metaphor of hidden treasure to represent the value and effort required to find spiritual truth. The EGW passage directly references the idea of 'digging for hidden treasure,' echoing the parable in Matthew 13:44.
"This parable illustrates the value of the heavenly treasure, and the effort that should be made to secure it. The finder of the treasure in the field was ready to part with all that he had, ready to put forth untiring labor, in order to secure the hidden riches. So the finder of heavenly treasure will count no labor too great and no sacrifice too dear, in order to gain the treasures of truth. COL 104.1"
This passage explains the meaning of the parable of the hidden treasure, emphasizing the value of the heavenly treasure and the effort required to obtain it, which aligns with the message of Matthew 13:44.
"By many, man's wisdom is thought to be higher than the wisdom of the divine Teacher, and God's lesson book is looked upon as old-fashioned, stale, and uninteresting. But by those who have been vivified by the Holy Spirit it is not so regarded. They see the priceless treasure, and would sell all to buy the field that contains it. Instead of books containing the suppositions of reputedly great authors, they choose the word of Him who is the greatest author and the greatest teacher the world has ever known, who gave His life for us, that through Him we might have everlasting life. COL 107.6"
EGW directly alludes to the parable of the treasure in the field, emphasizing the value of God's word and the willingness to sacrifice for it.
A man might pass over the place where treasure had been concealed. In dire necessity he might sit down to rest at the foot of a tree, not knowing of the riches hidden at its roots. So it was with the Jews. As a golden treasure, truth had been intrusted to the Hebrew people. The Jewish economy, bearing the signature of Heaven, had been instituted by Christ Himself. In types and symbols the great truths of redemption were veiled. Yet when Christ came, the Jews did not recognize Him to whom all these symbols pointed. They had the word of God in their hands; but the traditions which had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from them the truth as it is in Jesus. The spiritual import of the sacred writings was lost. The treasure house of all knowledge was open to them, but they knew it not. COL 104.4 God does not conceal His truth from men. By their own course of action they make it obscure to themselves. Christ gave the Jewish p…
The passage echoes the parable of the treasure hidden in a field, emphasizing the value of the treasure and the effort required to obtain it.
"We cannot earn salvation, but we are to seek for it with as much interest and perseverance as though we would abandon everything in the world for it. COL 117.2"
EGW's statement about seeking salvation with utmost dedication echoes the sentiment of the parable of the treasure in the field, where the man sells all he has to obtain the treasure.
Matthew 13:45-46
"Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it."
"There are some who seem to be always seeking for the heavenly pearl. But they do not make an entire surrender of their wrong habits. They do not die to self that Christ may live in them. Therefore they do not find the precious pearl. They have not overcome unholy ambition and their love for worldly attractions. They do not take up the cross and follow Christ in the path of self-denial and sacrifice. Almost Christians, yet not fully Christians, they seem near the kingdom of heaven, but they cannot enter there. Almost but not wholly saved, means to be not almost but wholly lost. COL 118.1"
EGW is clearly referencing the parable of the pearl of great price in Matthew 13:45-46, as the entire section of COL 117-118 is based on this parable.
The parable of the merchantman seeking goodly pearls has a double significance: it applies not only to men as seeking the kingdom of heaven, but to Christ as seeking His lost inheritance. Christ, the heavenly merchantman seeking goodly pearls, saw in lost humanity the pearl of price. In man, defiled and ruined by sin, He saw the possibilities of redemption. Hearts that have been the battleground of the conflict with Satan, and that have been rescued by the power of love, are more precious to the Redeemer than are those who have never fallen. God looked upon humanity, not as vile and worthless; He looked upon it in Christ, saw it as it might become through redeeming love. He collected all the riches of the universe, and laid them down in order to buy the pearl. And Jesus, having found it, resets it in His own diadem. “For they shall be as the stones of a crown, lifted up as an ensign upon His land.” Zechariah 9:16 . “They shall be Mine, saith the Lord of hosts, in that day when I make u…
EGW directly references and interprets the parable of the pearl of great price, expanding on its meaning and applying it to Christ's sacrifice for humanity.
"God has opened ways in which covetousness can be overcome—by performing benevolent deeds. By your life you are saying that you esteem the treasures of the world more highly than immortal riches. You are saying: “Farewell, heaven; farewell, immortal life; I have chosen this world.” You are bartering away the pearl of great price for present gain. While thus admonished of God, while in His providence He has, as it were, already placed your feet in the dark river, will you, dare you, cultivate your money-loving propensities? Will you, as the last act of a misspent life, overreach and retain that which is another's just due? Will you reason yourself into the belief that you are doing justice to your brother? Will you add another act of scheming and overreaching to those already written against you in the records above? Shall the blow of God's retributive judgment fall upon you and you be called without warning to pass through the dark waters? 3T 545.1"
EGW uses the imagery of the 'pearl of great price' to illustrate the choice between worldly treasures and eternal life, directly referencing the parable in Matthew 13:45-46. The idea of bartering away something of immense value for temporary gain connects the two passages.
Matthew 13:46
"Who, when he had found one pearl of great price, went and sold all that he had, and bought it."
A pearl of great price is offered to the youth. They may sell all and buy this pearl, or they may refuse it to their own infinite loss. Heaven may be attained by all who will comply with the conditions laid down in the word of God. Our Redeemer was obedient unto death; He gave Himself an offering for sin. Ye are redeemed “with the precious blood of Christ, as of a lamb without blemish.” “The blood of Jesus Christ His Son cleanseth us from all sin.” Young friends, you may form earnest purposes in your own strength, you may flatter yourselves that you can pursue a straightforward course without yielding the heart to the controlling influence of the Spirit of God; but you are not thus made happy. Your restless spirit needs change and thirsts for pleasure in amusement and hilarity and the society of your young associates. You are hewing out to yourselves broken cisterns which contain no water. A deceptive power controls your mind and actions. Happiness is to be found only in repentance tow…
The EGW passage directly references the parable of the pearl of great price from Matthew 13:46. The language and concept are clearly drawn from the biblical text.
Matthew 13:47-50
"Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth."
"Chapter 10—The N et This chapter is based on Matthew 13:47-50 . The kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.” COL 122"
Ellen White directly references Matthew 13:47-50 in this passage.
Matthew 13:52
"Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old."
"A spirit of devotion was cherished. Not only were students taught the duty of prayer, but they were taught how to pray, how to approach their Creator, how to exercise faith in Him, and how to understand and obey the teachings of His Spirit. Sanctified intellects brought forth from the treasure house of God things new and old, and the Spirit of God was manifested in prophecy and sacred song. PP 594.1"
EGW directly alludes to Matthew 13:52, applying the concept of bringing forth 'things new and old' to the sanctified intellects in the schools.
"The design of our college has been stated again and again, yet many are so blinded by the god of this world that its real object is not understood. God designed that young men should there be drawn to Him, that they should there obtain a preparation to preach the gospel of Christ, to bring out of the exhaustless treasury of God's word things both new and old for the instruction and edification of the people. Teachers and professors should have a vivid sense of the perils of this time and the work that must be accomplished to prepare a people to stand in the day of God. 5T 12.2"
The phrase "bring out of the exhaustless treasury of God's word things both new and old" is a clear reference to Matthew 13:52, and the context of teaching and instruction further strengthens the connection.
"We are in duty bound to draw largely from the treasure house of divine knowledge. God wants us to receive much, in order that we may impart much. He desires us to be channels through which He can impart richly of His grace to the world. 7T 273.3"
Both passages emphasize the idea of drawing from a source of knowledge or treasure and then sharing it with others. The EGW passage speaks of drawing from the 'treasure house of divine knowledge' and imparting grace, while Matthew 13:52 uses the analogy of a householder bringing forth treasures new and old.
"***** If the teacher has learned his lessons from Jesus Christ, and has learned for the purpose of bringing these lessons fully into his own life, he can teach successfully. Those who are daily learners of the Great Teacher will have a most precious treasure house from which to draw things new and old. CT 184.1"
The EGW passage uses the phrase 'things new and old' in the context of a teacher drawing from a treasure house of knowledge, which is a direct allusion to Matthew 13:52.
"Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty. COL 127.2"
Both passages discuss the idea of bringing forth both old and new truths. Matthew 13:52 uses the analogy of a householder bringing forth treasures, while the EGW passage describes Christ shedding new light on old truths. The core concept of presenting familiar truths in a new and insightful way is shared.
Chapter 33—A Broader View St. Helena, California, October 30, 1903 To Medical Missionaries: Christ, the great Medical Missionary, came to our world as the ideal of all truth. Truth never languished on His lips, never suffered in His hands. Words of truth fell from His lips with the freshness and power of a new revelation. He unfolded the mysteries of the kingdom of heaven, bringing forth jewel after jewel of truth. 8T 201.1 Christ spoke with authority. Every truth essential for the people to know He proclaimed with the unfaltering assurance of certain knowledge. He uttered nothing fanciful or sentimental. He presented no sophistries, no human opinions. No idle tales, no false theories clothed in beautiful language, came from His lips. The statements that He made were truths established by personal knowledge. He foresaw the delusive doctrines that would fill the world, but He did not unfold them. In His teachings He dwelt upon the unchangeable principles of God's word. He magnified the …
Both passages describe bringing forth truth or knowledge. EGW speaks of Christ bringing forth jewels of truth, while Matthew speaks of a scribe bringing forth new and old treasures.
"He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God's word. Ed 126.1"
Both passages discuss accessing the treasures of God's word. EGW speaks of a 'key' to unlock the 'treasure house,' while Matthew speaks of a scribe bringing forth 'things new and old' from his treasure. The connection is thematic, relating to the richness and accessibility of divine knowledge.
Matthew 13:54
"And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?"
"Again as they listened to His words the Nazarenes were moved by the Divine Spirit. But even now they would not admit that this Man, who had been brought up among them, was other or greater than themselves. Still there rankled the bitter memory that while He had claimed for Himself to be the Promised One, He had really denied them a place with Israel; for He had shown them to be less worthy of God's favor than a heathen man and woman. Hence though they questioned, “Whence hath this Man this wisdom, and these mighty works?” they would not receive Him as the Christ of God. Because of their unbelief, the Saviour could not work many miracles among them. Only a few hearts were open to His blessing, and reluctantly He departed, never to return. DA 241.2"
The EGW passage directly quotes and expands upon Matthew 13:54, providing context and interpretation of the Nazarenes' reaction to Jesus' wisdom and mighty works.
"The doctors turned upon Him with questions, and they were amazed at His answers. With the humility of a child He repeated the words of Scripture, giving them a depth of meaning that the wise men had not conceived of. If followed, the lines of truth He pointed out would have worked a reformation in the religion of the day. A deep interest in spiritual things would have been awakened; and when Jesus began His ministry, many would have been prepared to receive Him. DA 78.6"
Both passages describe astonishment at Jesus's wisdom. While Luke 2:47 is a more direct parallel, Matthew 13:54 shares the theme of people being amazed by Jesus's understanding, even if the context and specific details differ.
Matthew 13:55
"Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?"
"Who is this Jesus? they questioned. He who had claimed for Himself the glory of the Messiah was the son of a carpenter, and had worked at His trade with His father Joseph. They had seen Him toiling up and down the hills, they were acquainted with His brothers and sisters, and knew His life and labors. They had seen Him develop from childhood to youth, and from youth to manhood. Although His life had been spotless, they would not believe that He was the Promised One. DA 237.5"
The EGW passage directly alludes to the questioning of Jesus' identity and his humble origins, mirroring the sentiment expressed in Matthew 13:55.
Matthew 13:57
"And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house."
"What a support Christ would have found in His earthly relatives if they had believed in Him as one from heaven, and had co-operated with Him in doing the work of God! Their unbelief cast a shadow over the earthly life of Jesus. It was a part of the bitterness of that cup of woe which He drained for us. DA 325.3"
Both passages address the rejection and lack of belief Jesus faced from those closest to him, and the pain this caused. The EGW passage expands on the implications of this unbelief.
Matthew 13:58
"And he did not many mighty works there because of their unbelief."
"He works to turn and twist every circumstance to his own advantage, to the exclusion of Jesus Christ. Today, as in the days of Christ, God cannot do many mighty works because of the unbelief of those who stand in responsible positions. The converting power of God is needed before they will understand the word of God, and be willing to humble themselves before Him as learners. CT 373.3"
The EGW passage directly alludes to the idea that Jesus could not do many mighty works because of unbelief, which is explicitly stated in Matthew 13:58. The context of unbelief hindering God's work is present in both passages.
"The same spirit is still leading to the same results. A neglect to appreciate and improve the provisions of divine grace has deprived the church of many a blessing. How often would the Lord have prolonged the work of some faithful minister, had his labors been appreciated! But if the church permits the enemy of souls to pervert the understanding, so that they misrepresent and misinterpret the words and acts of the servant of Christ; if they allow themselves to stand in his way and hinder his usefulness, the Lord sometimes removes from them the blessing which He gave. AA 417.3"
Both passages discuss how a lack of faith or appreciation can hinder God's work and lead to the removal of blessings.
Notwithstanding all the evidence that Jesus was the Christ, the petitioner had determined to make his belief in Him conditional on the granting of his own request. The Saviour contrasted this questioning unbelief with the simple faith of the Samaritans, who asked for no miracle or sign. His word, the ever-present evidence of His divinity, had a convincing power that reached their hearts. Christ was pained that His own people, to whom the Sacred Oracles had been committed, should fail to hear the voice of God speaking to them in His Son. DA 198.2 Yet the nobleman had a degree of faith; for he had come to ask what seemed to him the most precious of all blessings. Jesus had a greater gift to bestow. He desired, not only to heal the child, but to make the officer and his household sharers in the blessings of salvation, and to kindle a light in Capernaum, which was so soon to be the field of His own labors. But the nobleman must realize his need before he would desire the grace of Christ. T…
Both passages touch on the idea that unbelief can hinder the work of Christ. In Matthew 13:58, Jesus's ability to perform miracles is limited by the people's lack of faith. In DA 198.3, the nobleman's conditional belief is contrasted with the faith of the Samaritans.