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 15:1-20
"Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. And he called the multitude, and said unto them, Hear, and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. Then answered Peter and said unto him, Declare unto us this parable. And Jesus said, Are ye also yet without understanding? Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man: but to eat with unwashen hands defileth not a man."
Chapter 42—Tradition This chapter is based on Matthew 15:1-20 ; Mark 7:1-23 . The scribes and Pharisees, expecting to see Jesus at the Passover, had laid a trap for Him. But Jesus, knowing their purpose, had absented Himself from this gathering. “Then came together unto Him the Pharisees, and certain of the scribes.” As He did not go to them, they came to Him. For a time it had seemed that the people of Galilee would receive Jesus as the Messiah, and that the power of the hierarchy in that region would be broken. The mission of the twelve, indicating the extension of Christ's work, and bringing the disciples more directly into conflict with the rabbis, had excited anew the jealousy of the leaders at Jerusalem. The spies they sent to Capernaum in the early part of His ministry, who had tried to fix on Him the charge of Sabbathbreaking, had been put to confusion; but the rabbis were bent on carrying out their purpose. Now another deputation was sent to watch His movements, and find some …
Ellen White directly references Matthew 15:1-20 in this passage.
Matthew 15:2
"Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread."
"Christ and His disciples did not observe these ceremonial washings, and the spies made this neglect the ground of their accusation. They did not, however, make a direct attack on Christ, but came to Him with criticism of His disciples. In the presence of the multitude they said, “Why do Thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.” DA 396.2"
EGW directly references and quotes the accusation made against Jesus' disciples in Matthew 15:2, confirming a clear and direct connection.
"Among the observances most strenuously enforced was that of ceremonial purification. A neglect of the forms to be observed before eating was accounted a heinous sin, to be punished both in this world and in the next; and it was regarded as a virtue to destroy the transgressor. DA 395.3"
Both passages discuss the importance placed on ceremonial handwashing and the traditions of the elders in Jesus' time. The EGW passage amplifies the significance attached to these observances.
Matthew 15:3
"But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?"
"As before, the ground of complaint was His disregard of the traditional precepts that encumbered the law of God. These were professedly designed to guard the observance of the law, but they were regarded as more sacred than the law itself. When they came in collision with the commandments given from Sinai, preference was given to the rabbinical precepts. DA 395.2"
The EGW passage directly echoes the principle in Matthew 15:3 regarding the transgression of God's commandments through adherence to human traditions.
Jesus made no attempt to defend Himself or His disciples. He made no reference to the charges against Him, but proceeded to show the spirit that actuated these sticklers for human rites. He gave them an example of what they were repeatedly doing, and had done just before coming in search of Him. “Full well ye reject the commandment of God,” He said, “that ye may keep your own tradition. For Moses said, Honor thy father and thy mother; and, Whoso curseth father or mother, let him die the death: but ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. And ye suffer him no more to do aught for his father or his mother.” They set aside the fifth commandment as of no consequence, but were very exact in carrying out the traditions of the elders. They taught the people that the devotion of their property to the temple was a duty more sacred than even the support of their parents; and that, ho…
The EGW passage quotes Jesus' words, which are also recorded in Matthew 15:3, making it a direct reference.
"Our Saviour did not encourage any to attend the rabbinical schools of His day, for the reason that their minds would be corrupted with the continually repeated, “They say,” or, “It has been said.” Why, then, should we accept the unstable words of men as exalted wisdom, when a greater, a certain, wisdom is at our command? MH 449.1"
The EGW passage echoes the principle found in Matthew 15:3, where Jesus criticizes the Pharisees for prioritizing tradition over God's commandments. EGW similarly warns against accepting the 'unstable words of men' over divine wisdom.
"Behold the well-nigh universal disregard of the Sabbath commandment. Behold also the daring impiety of those who, while enacting laws to safeguard the supposed sanctity of the first day of the week, at the same time are making laws legalizing the liquor traffic. Wise above that which is written, they attempt to coerce the consciences of men, while lending their sanction to an evil that brutalizes and destroys the beings created in the image of God. It is Satan himself who inspires such legislation. He well knows that the curse of God will rest on those who exalt human enactments above the divine, and he does all in his power to lead men into the broad road that ends in destruction. PK 186.1"
Both passages address the issue of human traditions or laws being elevated above God's commandments. EGW specifically mentions the Sabbath and laws legalizing the liquor traffic, while Matthew 15:3 is a more general statement about transgressing God's commandments through tradition.
Still the absence of Scriptural authority for Sundaykeeping occasioned no little embarrassment. The people questioned the right of their teachers to set aside the positive declaration of Jehovah, “The seventh day is the Sabbath of the Lord thy God,” in order to honor the day of the sun. To supply the lack of Bible testimony, other expedients were necessary. A zealous advocate of Sunday, who about the close of the twelfth century visited the churches of England, was resisted by faithful witnesses for the truth; and so fruitless were his efforts that he departed from the country for a season and cast about him for some means to enforce his teachings. When he returned, the lack was supplied, and in his after labors he met with greater success. He brought with him a roll purporting to be from God Himself, which contained the needed command for Sunday observance, with awful threats to terrify the disobedient. This precious document—as base a counterfeit as the institution it supported— was …
The EGW quote describes a situation where tradition is used to override God's commandments, which is the same principle Jesus addresses in Matthew 15:3.
"Yet Charles had deliberately rejected the truths presented by Luther. “I am firmly resolved to imitate the example of my ancestors,” wrote the monarch.—D'Aubigne, b. 7, ch. 9. He had decided that he would not step out of the path of custom, even to walk in the ways of truth and righteousness. Because his fathers did, he would uphold the papacy, with all its cruelty and corruption. Thus he took his position, refusing to accept any light in advance of what his fathers had received, or to perform any duty that they had not performed. GC 163.3"
The EGW passage directly parallels the Pharisees' adherence to tradition over God's commandments, as condemned by Jesus in Matthew 15:3. Both involve choosing tradition over truth and righteousness.
"With a great show of prudence the rabbis had warned the people against receiving the new doctrines taught by this new teacher; for His theories and practices were contrary to the teachings of the fathers. The people gave credence to what the priests and Pharisees taught, in place of seeking to understand the word of God for themselves. They honored the priests and rulers instead of honoring God, and rejected the truth that they might keep their own traditions. Many had been impressed and almost persuaded; but they did not act upon their convictions, and were not reckoned on the side of Christ. Satan presented his temptations, until the light appeared as darkness. Thus many rejected the truth that would have proved the saving of the soul. DA 489.4"
Both passages address the issue of prioritizing tradition over God's commandments. The EGW passage specifically mentions the traditions of the fathers, while Matthew 15:3 directly condemns transgressing God's commandments through tradition.
"So unlike the explanations of Scripture given by the scribes and Pharisees was Christ's teaching, that the attention of the people was arrested. The rabbis dwelt upon tradition, upon human theory and speculation. Often that which men had taught and written about the Scripture was put in place of the Scripture itself. The subject of Christ's teaching was the word of God. He met questioners with a plain, “It is written,” “What saith the Scripture?” “How readest thou?” At every opportunity when an interest was awakened by either friend or foe, He presented the word. With clearness and power He proclaimed the gospel message. His words shed a flood of light on the teachings of patriarchs and prophets, and the Scriptures came to men as a new revelation. Never before had His hearers perceived in the word of God such depth of meaning. MH 21.1"
Both passages contrast the teachings of Jesus with the traditions of religious leaders. EGW elaborates on how Christ used scripture to counter tradition, which is the core issue in Matthew 15:3.
"The deputies from Jerusalem were filled with rage. They could not accuse Christ as a violator of the law given from Sinai, for He spoke as its defender against their traditions. The great precepts of the law, which He had presented, appeared in striking contrast to the petty rules that men had devised. DA 397.3"
Both passages highlight the conflict between Jesus and the religious leaders regarding their traditions versus the commandments of God. The EGW passage elaborates on the contrast between the great precepts of the law and the petty rules devised by men.
"His brothers, as the sons of Joseph were called, sided with the rabbis. They insisted that the traditions must be heeded, as if they were the requirements of God. They even regarded the precepts of men more highly than the word of God, and they were greatly annoyed at the clear penetration of Jesus in distinguishing between the false and the true. His strict obedience to the law of God they condemned as stubbornness. They were surprised at the knowledge and wisdom He showed in answering the rabbis. They knew that He had not received instruction from the wise men, yet they could not but see that He was an instructor to them. They recognized that His education was of a higher type than their own. But they did not discern that He had access to the tree of life, a source of knowledge of which they were ignorant. DA 86.2"
Both passages address the conflict between Jesus and those who prioritize tradition over God's word. Matthew 15:3 is a direct rebuke of this practice, while the EGW passage describes how Jesus's brothers sided with the rabbis and valued tradition more than God's word.
"Is not the same thing repeated in our day? Are there not many, even religious leaders, who are hardening their hearts against the Holy Spirit, making it impossible for them to recognize the voice of God? Are they not rejecting the word of God, that they may keep their own traditions? DA 213.1"
Both passages address the issue of rejecting God's commandments in favor of human traditions. The EGW passage draws a parallel between the situation in Jesus' time and her own, highlighting the continued relevance of this issue.
"In the parables which Christ had spoken, it was His purpose both to warn the rulers and to instruct the people who were willing to be taught. But there was need to speak yet more plainly. Through their reverence for tradition and their blind faith in a corrupt priesthood, the people were enslaved. These chains Christ must break. The character of the priests, rulers, and Pharisees must be more fully exposed. DA 611.2"
EGW directly addresses the issue of tradition superseding God's commandments, which is the core of Matthew 15:3. The EGW passage amplifies the principle found in the verse.
"In the days of Christ the established teachers instructed men in the traditions of the fathers, in childish fables, with which were mingled the opinions of those who were thought to be high authorities. Yet neither high nor low could find light or strength in their teaching. CT 29.1"
Both passages contrast the teachings of Jesus with the traditions of religious leaders. Matthew 15:3 highlights the transgression of God's commandments through tradition, while the EGW passage criticizes the established teachers for instructing men in traditions and fables, lacking light and strength.
"There are many at the present day thus clinging to the customs and traditions of their fathers. When the Lord sends them additional light, they refuse to accept it, because, not having been granted to their fathers, it was not received by them. We are not placed where our fathers were; consequently our duties and responsibilities are not the same as theirs. We shall not be approved of God in looking to the example of our fathers to determine our duty instead of searching the word of truth for ourselves. Our responsibility is greater than was that of our ancestors. We are accountable for the light which they received, and which was handed down as an inheritance for us, and we are accountable also for the additional light which is now shining upon us from the word of God. GC 164.1"
Both passages address the issue of prioritizing tradition over God's word. The EGW passage speaks against clinging to the traditions of the fathers and rejecting new light, while Matthew 15:3 condemns transgressing God's commandments through tradition. The connection lies in the shared theme of challenging tradition in favor of divine truth.
And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father's law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God's law. He had heard from the priests and elders the frenzied cry, “Away with Him!” “Crucify Him, crucify Him!” and now he heard from professedly Christian teachers the cry, “Away with the law!” He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God's law. He looked…
Both passages address the hypocrisy of religious leaders who prioritize tradition over God's commandments. Matthew 15:3 is a specific instance of this, while EGW broadens it to include the rejection of God's law in the Christian world.
"not interest Himself in these matters. From childhood He acted independently of the rabbinical laws. The Scriptures of the Old Testament were His constant study, and the words, “Thus saith the Lord,” were ever upon His lips. DA 84.1"
Both passages deal with Jesus's rejection of tradition in favor of God's word. The EGW passage describes Jesus's reliance on scripture, while Matthew 15:3 shows Jesus challenging the Pharisees' traditions. The connection is thematic and supports the idea of Jesus prioritizing God's word over human tradition.
"They knew that no authority could be found in Scripture for their traditions. They realized that in spiritual understanding Jesus was far in advance of them. Yet they were angry because He did not obey their dictates. Failing to convince Him, they sought Joseph and Mary, and set before them His course of noncompliance. Thus He suffered rebuke and censure. DA 85.2"
Both passages address the conflict between Jesus and religious leaders regarding tradition. The EGW passage describes the leaders' anger at Jesus's noncompliance with their traditions, while Matthew 15:3 highlights Jesus's challenge to their traditions. The connection lies in the shared theme of conflict over tradition.
Like after Reformers, Wycliffe did not, at the opening of his work, foresee whither it would lead him. He did not set himself deliberately in opposition to Rome. But devotion to truth could not but bring him in conflict with falsehood. The more clearly he discerned the errors of the papacy, the more earnestly he presented the teaching of the Bible. He saw that Rome had forsaken the word of God for human tradition; he fearlessly accused the priesthood of having banished the Scriptures, and demanded that the Bible be restored to the people and that its authority be again established in the church. He was an able and earnest teacher and an eloquent preacher, and his daily life was a demonstration of the truths he preached. His knowledge of the Scriptures, the force of his reasoning, the purity of his life, and his unbending courage and integrity won for him general esteem and confidence. Many of the people had become dissatisfied with their former faith as they saw the iniquity that preva…
Both passages deal with challenging religious tradition with scripture. Wycliffe's actions directly address the issue of human tradition superseding God's commandments, echoing the sentiment in Matthew 15:3.
"As the claims of the Sabbath were presented, many reasoned from the worldling's standpoint. Said they: “We have always kept Sunday, our fathers kept it, and many good and pious men have died happy while keeping it. If they were right, so are we. The keeping of this new Sabbath would throw us out of harmony with the world, and we would have no influence over them. What can a little company keeping the seventh day hope to accomplish against all the world who are keeping Sunday?” It was by similar arguments that the Jews endeavored to justify their rejection of Christ. Their fathers had been accepted of God in presenting the sacrificial offerings, and why could not the children find salvation in pursuing the same course? So, in the time of Luther, papists reasoned that true Christians had died in the Catholic faith, and therefore that religion was sufficient for salvation. Such reasoning would prove an effectual barrier to all advancement in religious faith or practice. GC 454.2"
The EGW passage discusses the argument that tradition justifies continuing Sunday observance, similar to how the Jews used tradition to reject Christ. Matthew 15:3 addresses transgressing God's commandments through tradition. The parallel is strong, highlighting the danger of prioritizing tradition over divine law.
As the Jews departed from God, and failed to make the righteousness of Christ their own by faith, the Sabbath lost its significance to them. Satan was seeking to exalt himself and to draw men away from Christ, and he worked to pervert the Sabbath, because it is the sign of the power of Christ. The Jewish leaders accomplished the will of Satan by surrounding God's rest day with burdensome requirements. In the days of Christ the Sabbath had become so perverted that its observance reflected the character of selfish and arbitrary men rather than the character of the loving heavenly Father. The rabbis virtually represented God as giving laws which it was impossible for men to obey. They led the people to look upon God as a tyrant, and to think that the observance of the Sabbath, as He required it, made men hard-hearted and cruel. It was the work of Christ to clear away these misconceptions. Although the rabbis followed Him with merciless hostility, He did not even appear to conform to their…
Both passages address the issue of traditions and interpretations of God's commandments that contradict the original intent. While Matthew 15:3 is a specific instance, the EGW passage discusses a broader pattern of the Jewish leaders' actions. The connection is thematic, showing how human traditions can obscure God's true character.
"The Roman Church has not relinquished her claim to supremacy; and when the world and the Protestant churches accept a sabbath of her creating, while they reject the Bible Sabbath, they virtually admit this assumption. They may claim the authority of tradition and of the Fathers for the change; but in so doing they ignore the very principle which separates them from Rome—that “the Bible, and the Bible only, is the religion of Protestants.” The papist can see that they are deceiving themselves, willingly closing their eyes to the facts in the case. As the movement for Sunday enforcement gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome. GC 448.2"
The EGW passage illustrates the principle in Matthew 15:3 by showing how Protestant churches, in accepting Sunday as the Sabbath, are transgressing God's commandment due to tradition, similar to the Pharisees in Jesus' time.
"Many who lay great stress upon etiquette show little respect for anything, however excellent, that fails of meeting their artificial standard. This is false education. It fosters critical pride and narrow exclusiveness. Ed 241.2 The essence of true politeness is consideration for others. The essential, enduring education is that which broadens the sympathies and encourages universal kindliness. That so-called culture which does not make a youth deferential toward his parents, appreciative of their excellences, forbearing toward their defects, and helpful to their necessities; which does not make him considerate and tender, generous and helpful toward the young, the old, and the unfortunate, and courteous toward all, is a failure. Ed 241.3"
Both passages address the issue of prioritizing tradition or artificial standards over genuine compassion and obedience to God's commands. EGW criticizes etiquette that lacks consideration for others, while Jesus rebukes the Pharisees for transgressing God's commandments through their traditions.
"logic was adopted by the Roman Church. For hundreds of years the circulation of the Bible was prohibited. The people were forbidden to read it or to have it in their houses, and unprincipled priests and prelates interpreted its teachings to sustain their pretensions. Thus the pope came to be almost universally acknowledged as the vicegerent of God on earth, endowed with authority over church and state. GC 51.3"
Both passages address the issue of religious leaders prioritizing tradition over the direct commandments of God. In Matthew 15:3, Jesus rebukes the Pharisees for this, while EGW criticizes the Roman Church for using tradition to justify its authority and suppress the Bible.
Matthew 15:4-6
"For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me; And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition."
"Your want of a home was imaginary, like many of your supposed wants. You obtained the home that your selfishness desired, and you could leave your wife comfortably situated. But God was preparing a final test for her. The affliction of her mother was of a nature which would have aroused sympathy in her heart if it had not been thoroughly seared, calloused by selfishness. But this providence of God failed to arouse the filial love of the daughter for her suffering mother. She had no home cares to stand in her way, no children to share her love and care, and her attention was devoted to her poor self. 3T 230.3"
Both passages address the neglect of filial duty and the importance of honoring parents. The EGW passage specifically mentions the daughter's failure to show sympathy for her suffering mother, echoing the theme of neglecting parental care found in Matthew 15:4-6.
Matthew 15:6
"And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition."
"By rending his garments, Caiaphas made of no effect the law of God, to follow the tradition of men. A man- made law provided that in case of blasphemy a priest might rend his garments in horror at the sin, and be guiltless. Thus the law of God was made void by the laws of men. DA 709.2"
Both passages discuss how traditions can nullify God's law. Caiaphas's tradition allowed him to rend his garments, while the Pharisees' tradition allowed them to neglect honoring their parents. The core idea of tradition undermining divine law is present in both.
"In the theological schools of Judea the word of God had been set aside for human speculations; it was robbed of its power by the interpretations and traditions of the rabbis. Self-aggrandizement, love of domination, jealous exclusiveness, bigotry and contemptuous pride, were the ruling principles and motives of these teachers. Ed 64.4"
Both passages address the issue of traditions and interpretations of religious leaders overshadowing or negating the actual word/commandment of God. The EGW passage describes the state of theological schools in Judea, while Matthew 15:6 is Jesus directly rebuking the Pharisees for this very practice.
"But the leaders of Israel turned from the fountain of true knowledge. They studied the Scriptures only to sustain their traditions and enforce their man-made observances. By their interpretation they made them express sentiments that God had never given. Their mystical construction made indistinct that which He had made plain. They disputed over technicalities and practically denied the most essential truths. God's word was robbed of its power, and evil spirits worked their will. CT 438.4"
The EGW quote directly echoes the sentiment in Matthew 15:6, where Jesus criticizes the Pharisees for prioritizing tradition over God's commandments. Both passages highlight the danger of distorting scripture to support human-made rules.
"The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God's word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity. DA 287.4"
Both passages address the issue of traditions distorting or nullifying God's commandments. Matthew 15:6 speaks of traditions making the commandment of God of none effect, while EGW speaks of 'priceless gems' (truths) being placed in 'false settings' and ministering to error. The core idea of human traditions corrupting divine truth is present in both.
"While they had been with Him, the disciples had often been perplexed by the teaching of the priests and Pharisees, but they had brought their perplexities to Jesus. He had set before them the truths of Scripture in contrast with tradition. Thus He had strengthened their confidence in God's word, and in a great measure had set them free from their fear of the rabbis and their bondage to tradition. In the training of the disciples the example of the Saviour's life was far more effective than any mere doctrinal instruction. When they were separated from Him, every look and tone and word came back to them. Often when in conflict with the enemies of the gospel, they repeated His words, and as they saw their effect upon the people, they rejoiced greatly. DA 349.2"
Both passages address the conflict between following God's word and adhering to human traditions. The EGW passage describes how Jesus' teachings freed the disciples from the fear of the rabbis and their traditions, while Matthew 15:6 condemns making God's commandments ineffective through tradition.
"It was not long after that a learned Catholic doctor, engaging in controversy with him, exclaimed: “We were better to be without God's laws than the pope's.” Tyndale replied: “I defy the pope and all his laws; and if God spare my life, ere many years I will cause a boy that driveth the plow to know more of the Scripture than you do.”—Anderson, Annals of the English Bible, page 19. GC 246.3"
Both passages contrast human tradition with God's law. In Matthew, tradition is elevated above God's commandments, while in the EGW passage, the Catholic doctor prioritizes the pope's laws over God's. The underlying theme of prioritizing human authority over divine law connects the two.
"History is repeating. With the open Bible before them, and professing to reverence its teachings, many of the religious leaders of our time are destroying faith in it as the word of God. They busy themselves with dissecting the word, and set their own opinions above its plainest statements. In their hands God's word loses its regenerating power. This is why infidelity runs riot, and iniquity is rife. DA 258.1"
Both passages deal with the idea of religious leaders undermining God's word through their own traditions or interpretations. Matthew 15:6 speaks of making the commandment of God of none effect by tradition, while EGW speaks of religious leaders destroying faith in the word of God by dissecting it and setting their own opinions above it.
Matthew 15:8
"This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me."
"But Israel had not perceived the spiritual nature of the law, and too often their professed obedience was but an observance of forms and ceremonies, rather than a surrender of the heart to the sovereignty of love. As Jesus in His character and work represented to men the holy, benevolent, and paternal attributes of God, and presented the worthlessness of mere ceremonial obedience, the Jewish leaders did not receive or understand His words. They thought that He dwelt too lightly upon the requirements of the law; and when He set before them the very truths that were the soul of their divinely appointed service, they, looking only at the external, accused Him of seeking to overthrow it. MB 46.3"
The EGW passage discusses the Israelites' focus on outward observance rather than inward surrender to God's love. Matthew 15:8 speaks to the same issue of honoring God with lips while the heart is far from Him. The EGW passage expands on this theme in the context of the law.
"With most of the people in the days of Christ, the observance of this feast had degenerated into formalism. But what was its significance to the Son of God! DA 77.2"
Both passages discuss the issue of religious formalism and the disconnect between outward observance and inward sincerity. The EGW passage speaks of the Passover feast becoming a formality, while Matthew 15:8 condemns lip service without genuine heart devotion.
Matthew 15:9
"But in vain they do worship me, teaching for doctrines the commandments of men."
"There is cause for alarm in the condition of the religious world today. God's mercy has been trifled with. The multitudes make void the law of Jehovah, “teaching for doctrines the commandments of men.” Matthew 15:9 . Infidelity prevails in many of the churches in our land; not infidelity in its broadest sense—an open denial of the Bible—but an infidelity that is robed in the garb of Christianity, while it is undermining faith in the Bible as a revelation from God. Fervent devotion and vital piety have given place to hollow formalism. As the result, apostasy and sensualism prevail. Christ declared, “As it was in the days of Lot, ... even thus shall it be in the day when the Son of man is revealed.” Luke 17:28, 30 . The daily record of passing events testifies to the fulfillment of His words. The world is fast becoming ripe for destruction. Soon the judgments of God are to be poured out, and sin and sinners are to be consumed. PP 166.1"
EGW directly quotes Matthew 15:9 and attributes the problems in the religious world to the practice of teaching the commandments of men as doctrines.
"When Christ came to the earth, humanity seemed to be fast reaching its lowest point. The very foundations of society were undermined. Life had become false and artificial. The Jews, destitute of the power of God's word, gave to the world mind-benumbing, soul-deadening traditions and speculations. The worship of God “in Spirit and in truth” had been supplanted by the glorification of men in an endless round of man-made ceremonies. Throughout the world all systems of religion were losing their hold on mind and soul. Disgusted with fable and falsehood, seeking to drown thought, men turned to infidelity and materialism. Leaving eternity out of their reckoning, they lived for the present. Ed 74.4"
The EGW passage directly echoes the sentiment of Matthew 15:9, condemning the substitution of human traditions for genuine worship of God. The phrase "teaching for doctrines the commandments of men" is directly reflected in EGW's description of "mind-benumbing, soul-deadening traditions and speculations" replacing worship "in Spirit and in truth."
"The rules in regard to purification were numberless. The period of a lifetime was scarcely sufficient for one to learn them all. The life of those who tried to observe the rabbinical requirements was one long struggle against ceremonial defilement, an endless round of washings and purifications. While the people were occupied with trifling distinctions, and observances which God had not required, their attention was turned away from the great principles of His law. DA 396.1"
EGW describes the Pharisees' focus on numerous rules and traditions, which distracts from the core principles of God's law. This aligns with Matthew 15:9, where Jesus condemns worship that prioritizes human commandments over divine teachings.
"Thus Satan used the resurrection to serve his purpose. He and his angels rejoiced that the errors they had prepared took so well with the professed friends of Christ. What one looked upon with religious horror, another would receive. Thus different errors were received and defended with zeal. The will of God, so plainly revealed in His Word, was covered up with errors and traditions, which have been taught as the commandments of God. Although this heaven-daring deception will be suffered to be carried on until the second appearing of Jesus, yet through all this time of error and deception, God has not been left without witnesses. Amid the darkness and persecution of the church there have always been true and faithful ones who kept all of God's commandments. EW 216.1"
Both passages discuss the replacement of God's commandments with human traditions and doctrines.
"The law of God unmixed with human tradition was presented by Christ as the great standard of obedience. This aroused the enmity of the rabbis. They had set human teaching above God's word, and had turned the people away from His precepts. They would not give up their man-made commandments in order to obey the requirements of the word of God. They would not, for the truth's sake, sacrifice the pride of reason and the praise of men. When Christ came, presenting to the nation the claims of God, the priests and elders denied His right to interpose between them and the people. They would not accept His rebukes and warnings, and they set themselves to turn the people against Him and to compass His destruction. COL 304.4"
The EGW passage directly references the conflict between Christ and the religious leaders regarding human tradition versus God's law, echoing the sentiment expressed in Matthew 15:9 about teaching the commandments of men as doctrines.
"Later the pope gave directions that the parish priest should admonish the violators of Sunday and wish them to go to church and say their prayers, lest they bring some great calamity on themselves and neighbors. An ecclesiastical council brought forward the argument, since so widely employed, even by Protestants, that because persons had been struck by lightning while laboring on Sunday, it must be the Sabbath. “It is apparent,” said the prelates, “how high the displeasure of God was upon their neglect of this day.” An appeal was then made that priests and ministers, kings and princes, and all faithful people “use their utmost endeavors and care that the day be restored to its honor, and, for the credit of Christianity, more devoutly observed for the time to come.”—Thomas Morer, Discourse in Six Dialogues on the Name, Notion, and Observation of the Lord's Day, page 271. GC 575.2"
Both passages address the issue of substituting human traditions and commandments for the true worship of God. The EGW passage describes the Catholic Church's (and later, some Protestants') use of arguments and traditions to enforce Sunday observance, while Matthew 15:9 condemns those who teach the commandments of men as doctrines.
The roll forbade labor from the ninth hour, three o'clock, on Saturday afternoon, till sunrise on Monday; and its authority was declared to be confirmed by many miracles. It was reported that persons laboring beyond the appointed hour were stricken with paralysis. A Miller who attempted to grind his corn, saw, instead of flour, a torrent of blood come forth, and the mill wheel stood still, notwithstanding the strong rush of water. A woman who placed dough in the oven found it raw when taken out, though the oven was very hot. Another who had dough prepared for baking at the ninth hour, but determined to set it aside till Monday, found, the next day, that it had been made into loaves and baked by divine power. A man who baked bread after the ninth hour on Saturday found, when he broke it the next morning, that blood started therefrom. By such absurd and superstitious fabrications did the advocates of Sunday endeavor to establish its sacredness. (See Roger de Hoveden, Annals, vol. 2, pp. …
Both passages address the issue of religious practices based on human traditions rather than divine commandments. Matthew 15:9 directly condemns 'teaching for doctrines the commandments of men,' while the EGW passage describes absurd and superstitious fabrications used to establish the sacredness of Sunday. The connection is strong and relevant to the overall theme of the Great Controversy.
"In our day are not the same influences at work? Of the husbandmen of the Lord's vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God's law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored. COL 305.2"
Both passages address the issue of religious leaders leading people astray by prioritizing human traditions over God's commandments. Matthew 15:9 directly condemns teaching the commandments of men as doctrines, while the EGW passage draws a parallel to the Jewish leaders and criticizes religious teachers for promoting human traditions and ignoring God's law.
"As the condition of the people began to open to His mind, He saw that the requirements of society and the requirements of God were in constant collision. Men were departing from the word of God, and exalting theories of their own invention. They were observing traditional rites that possessed no virtue. Their service was a mere round of ceremonies; the sacred truths it was designed to teach were hidden from the worshipers. He saw that in their faithless services they found no peace. They did not know the freedom of spirit that would come to them by serving God in truth. Jesus had come to teach the meaning of the worship of God, and He could not sanction the mingling of human requirements with the divine precepts. He did not attack the precepts or practices of the learned teachers; but when reproved for His own simple habits, He presented the word of God in justification of His conduct. DA 84.2"
The EGW passage directly echoes the sentiment of Matthew 15:9, highlighting the futility of worship based on human commandments rather than divine precepts. The phrase "teaching for doctrines the commandments of men" is directly reflected in EGW's description of the people exalting theories of their own invention.
"The churches of Africa held the Sabbath as it was held by the papal church before her complete apostasy. While they kept the seventh day in obedience to the commandment of God, they abstained from labor on the Sunday in conformity to the custom of the church. Upon obtaining supreme power, Rome had trampled upon the Sabbath of God to exalt her own; but the churches of Africa, hidden for nearly a thousand years, did not share in this apostasy. When brought under the sway of Rome, they were forced to set aside the true and exalt the false sabbath; but no sooner had they regained their independence than they returned to obedience to the fourth commandment. (See Appendix .) GC 578.1"
Both passages discuss the concept of religious practices being in vain when they are based on human commandments rather than divine ones. EGW applies this to the Sabbath/Sunday issue, while Matthew 15:9 is a general statement.
"testimony to the world. In the events now taking place is seen a rapid advance toward the fulfillment of the prediction. With Protestant teachers there is the same claim of divine authority for Sundaykeeping, and the same lack of Scriptural evidence, as with the papal leaders who fabricated miracles to supply the place of a command from God. The assertion that God's judgments are visited upon men for their violation of the Sunday-sabbath, will be repeated; already it is beginning to be urged. And a movement to enforce Sunday observance is fast gaining ground. GC 579.1"
Both passages address the issue of religious teachings that are based on human authority rather than divine command. EGW specifically applies this to Sunday-keeping, while Matthew 15:9 is a more general statement about vain worship.
"As they departed from God, the Jews in a great degree lost sight of the teaching of the ritual service. That service had been instituted by Christ Himself. In every part it was a symbol of Him; and it had been full of vitality and spiritual beauty. But the Jews lost the spiritual life from their ceremonies, and clung to the dead forms. They trusted to the sacrifices and ordinances themselves, instead of resting upon Him to whom they pointed. In order to supply the place of that which they had lost, the priests and rabbis multiplied requirements of their own; and the more rigid they grew, the less of the love of God was manifested. They measured their holiness by the multitude of their ceremonies, while their hearts were filled with pride and hypocrisy. DA 29.2"
Both passages address the issue of empty religious formalism and the substitution of human traditions for genuine worship. Matthew 15:9 is a direct condemnation of this practice by Jesus, while the EGW passage describes how this played out in the Jewish religious system. The EGW passage provides a specific example of the principle Jesus condemns.
"Our Saviour did not encourage any to attend the rabbinical schools of His day, for the reason that their minds would be corrupted with the continually repeated, “They say,” or “It has been said.” Why, then, should we accept the unstable words of men as exalted wisdom, when a greater, a certain wisdom is at our command? CT 386.2"
Both passages critique the practice of prioritizing human traditions and teachings over divine wisdom. EGW applies this to rabbinical schools, while Matthew speaks more broadly about teaching the commandments of men as doctrines.
"At the same time the Jews were, by their sins, separating themselves from God. They were unable to discern the deep spiritual significance of their symbolic service. In their self-righteousness they trusted to their own works, to the sacrifices and ordinances themselves, instead of relying upon the merits of Him to whom all these things pointed. Thus “going about to establish their own righteousness” ( Romans 10:3 ), they built themselves up in a self-sufficient formalism. Wanting the Spirit and grace of God, they tried to make up for the lack by a rigorous observance of religious ceremonies and rites. Not content with the ordinances which God Himself had appointed, they encumbered the divine commands with countless exactions of their own devising. The greater their distance from God, the more rigorous they were in the observance of these forms. PK 708.2"
Both passages discuss the problem of religious formalism and relying on works rather than genuine faith. EGW's passage directly quotes Romans 10:3, which is related to Matthew 15:9.
Christ's servants are to do the same work. In our day, as of old, the vital truths of God's word are set aside for human theories and speculations. Many professed ministers of the gospel do not accept the whole Bible as the inspired word. One wise man rejects one portion; another questions another part. They set up their judgment as superior to the word; and the Scripture which they do teach rests upon their own authority. Its divine authenticity is destroyed. Thus the seeds of infidelity are sown broadcast; for the people become confused and know not what to believe. There are many beliefs that the mind has no right to entertain. In the days of Christ the rabbis put a forced, mystical construction upon many portions of Scripture. Because the plain teaching of God's word condemned their practices, they tried to destroy its force. The same thing is done today. The word of God is made to appear mysterious and obscure in order to excuse transgression of His law. Christ rebuked these pract…
Both passages address the issue of replacing God's word with human doctrines and traditions. EGW expands on this theme by describing how ministers reject portions of the Bible and prioritize their own judgment, which aligns with the condemnation of teaching 'for doctrines the commandments of men' in Matthew 15:9.
Rome withheld the Bible from the people and required all men to accept her teachings in its place. It was the work of the Reformation to restore to men the word of God; but is it not too true that in the churches of our time men are taught to rest their faith upon their creed and the teachings of their church rather than on the Scriptures? Said Charles Beecher, speaking of the Protestant churches: “They shrink from any rude word against creeds with the same sensitiveness with which those holy fathers would have shrunk from a rude word against the rising veneration of saints and martyrs which they were fostering.... The Protestant evangelical denominations have so tied up one another's hands, and their own, that, between them all, a man cannot become a preacher at all, anywhere, without accepting some book besides the Bible.... There is nothing imaginary in the statement that the creed power is now beginning to prohibit the Bible as really as Rome did, though in a subtler way.”— Sermon …
Both passages address the issue of prioritizing human teachings or traditions over the direct word of God. Matthew 15:9 condemns teaching the commandments of men as doctrines, while the EGW passage criticizes the reliance on creeds and church teachings instead of Scripture.
"Then the way was prepared for the introduction of still another invention of paganism, which Rome named purgatory, and employed to terrify the credulous and superstitious multitudes. By this heresy is affirmed the existence of a place of torment, in which the souls of such as have not merited eternal damnation are to suffer punishment for their sins, and from which, when freed from impurity, they are admitted to heaven. (See Appendix .) GC 58.3"
EGW condemns the doctrine of purgatory as a man-made invention, which aligns with the principle in Matthew 15:9 that warns against teaching human commandments as doctrines.
"Each of these opposing elements was in its own way setting aside the Holy Scriptures and exalting human wisdom as the source of religious truth and knowledge. Rationalism idolizes reason and makes this the criterion for religion. Romanism, claiming for her sovereign pontiff an inspiration descended in unbroken line from the apostles, and unchangeable through all time, gives ample opportunity for every species of extravagance and corruption to be concealed under the sanctity of the apostolic commission. The inspiration claimed by Munzer and his associates proceeded from no higher source than the vagaries of the imagination, and its influence was subversive of all authority, human or divine. True Christianity receives the word of God as the great treasure house of inspired truth and the test of all inspiration. GC 193.3"
Both passages contrast true worship of God with worship based on human traditions and doctrines. EGW expands on the different forms this can take, while Matthew 15:9 is a direct condemnation of it.
"Upon his return from the Wartburg, Luther completed his translation of the New Testament, and the gospel was soon after given to the people of Germany in their own language. This translation was received with great joy by all who loved the truth; but it was scornfully rejected by those who chose human traditions and the commandments of men. GC 193.4"
This passage directly follows the previous one and continues the same theme. Luther's translation was rejected by those who preferred human traditions, echoing the sentiment in Matthew 15:9.
keeping of their souls to the clergy. There are today thousands of professors of religion who can give no other reason for points of faith which they hold than that they were so instructed by their religious leaders. They pass by the Saviour's teachings almost unnoticed, and place implicit confidence in the words of the ministers. But are ministers infallible? How can we trust our souls to their guidance unless we know from God's word that they are light bearers? A lack of moral courage to step aside from the beaten track of the world leads many to follow in the steps of learned men; and by their reluctance to investigate for themselves, they are becoming hopelessly fastened in the chains of error. They see that the truth for this time is plainly brought to view in the Bible; and they feel the power of the Holy Spirit attending its proclamation; yet they allow the opposition of the clergy to turn them from the light. Though reason and conscience are convinced, these deluded souls dare …
Both passages address the danger of blindly following religious leaders and prioritizing their teachings over the direct word of God. Matthew 15:9 condemns teaching the commandments of men as doctrines, which aligns with EGW's critique of those who rely solely on the instructions of their religious leaders.
"Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will. GC 595.2"
Both passages address the issue of following human leaders and traditions over the direct teachings of God. EGW's passage expands on the dangers of this practice, aligning with the core message of Matthew 15:9.
"various circumstances and to enjoin upon them duties peculiar to the times in which they live and the conditions under which they are placed. If they would prize the light given them, broader views of truth would be opened before them. But truth is no more desired by the majority today than it was by the papists who opposed Luther. There is the same disposition to accept the theories and traditions of men instead of the word of God as in former ages. Those who present the truth for this time should not expect to be received with greater favor than were earlier reformers. The great controversy between truth and error, between Christ and Satan, is to increase in intensity to the close of this world's history. GC 143.3"
Both passages address the issue of replacing God's word with human traditions. The EGW passage speaks of accepting theories and traditions instead of God's word, while the verse in Matthew condemns teaching the commandments of men as doctrines. This is a valid thematic parallel.
"The education that consists in the training of the memory, tending to discourage independent thought, has a moral bearing which is too little appreciated. As the student sacrifices the power to reason and judge for himself, he becomes incapable of discriminating between truth and error, and falls an easy prey to deception. He is easily led to follow tradition and custom. Ed 230.3"
EGW's discussion of tradition and custom leading to deception aligns with Matthew 15:9, which criticizes worship based on human commandments rather than divine truth. Both passages address the danger of following man-made doctrines over divine guidance.
"The Scriptural ordinance of the Lord's Supper had been supplanted by the idolatrous sacrifice of the mass. Papal priests pretended, by their senseless mummery, to convert the simple bread and wine into the actual “body and blood of Christ.”—Cardinal Wiseman, The Real Presence of the Body and Blood of Our Lord Jesus Christ in the Blessed Eucharist, Proved From Scripture, lecture 8, sec. 3, par. 26. With blasphemous presumption, they openly claimed the power of creating God, the Creator of all things. Christians were required, on pain of death, to avow their faith in this horrible, Heaven-insulting heresy. Multitudes who refused were given to the flames. (See Appendix .) GC 59.2"
Both passages address the issue of traditions and doctrines of men replacing true worship. Matthew 15:9 speaks generally about vain worship through human commandments, while the EGW quote specifically criticizes the Catholic mass as a replacement for the Lord's Supper. The connection is thematic and relevant.
"In 1516 Zwingli was invited to become a preacher in the convent at Einsiedeln. Here he was to have a closer view of the corruptions of Rome and was to exert an influence as a Reformer that would be felt far beyond his native Alps. Among the chief attractions of Einsiedeln was an image of the Virgin which was said to have the power of working miracles. Above the gateway of the convent was the inscription, “Here a plenary remission of sins may be obtained.”— Ibid., b. 8, ch. 5. Pilgrims at all seasons resorted to the shrine of the Virgin; but at the great yearly festival of its consecration multitudes came from all parts of Switzerland, and even from France and Germany. Zwingli, greatly afflicted at the sight, seized the opportunity to proclaim liberty through the gospel to these bondslaves of superstition. GC 174.3"
Both passages address the issue of vain worship and the substitution of human traditions for genuine faith. The EGW passage describes Zwingli's distress at the corruptions of Rome, particularly the reliance on images and indulgences, which aligns with Jesus' condemnation of those who teach the commandments of men as doctrines in Matthew 15:9.
godliness of little moment. When form and machinery take the pre-eminence, and a laborious task is made of carrying on the work that should be done with simplicity, evil will result, and little will be accomplished in proportion to the effort put forth. The object of organization is just the reverse of this; and should we disorganize, it would be like tearing down that which we have built up. Evil results have been seen, both in the Sabbath-school work and in the missionary society, because of making much of machinery while vital experience was lost sight of. In many of the imagined improvements that have been brought in, the mould of man has been placed upon the work. In the Sabbath-school, men and women have been accepted as officers and teachers, who have not been spiritually minded, and had no live interest in the work committed to their care; but matters can be set in order only through the aid of the Holy Spirit. The same evil has existed for years as now exists in our churches. …
Both passages critique religious practices that prioritize form and tradition over genuine spiritual experience and obedience to God. EGW's critique of 'form and machinery' echoes the sentiment of Matthew 15:9 regarding 'teaching for doctrines the commandments of men.'
"their toilsome journey had been made in vain. The pardon freely offered to them through Christ they could not comprehend. They were satisfied with the old way to heaven which Rome had marked out for them. They shrank from the perplexity of searching for anything better. It was easier to trust their salvation to the priests and the pope than to seek for purity of heart. GC 175.2"
Both passages contrast true worship with vain worship based on human traditions. EGW's passage describes people preferring the traditions of Rome to seeking purity of heart, while Matthew 15:9 condemns teaching the commandments of men as doctrines.
"In these words the Lord clearly defined obedience as the way to the City of God; but the man of sin has changed the signpost, making it point in the wrong direction. He has set up a false sabbath and has caused men and women to think that by resting on it they were obeying the command of the Creator. PK 179.4"
EGW's statement about a 'false sabbath' and people thinking they are obeying God while following human commandments directly echoes the sentiment in Matthew 15:9, where worship is in vain because it is based on the commandments of men rather than God's commands.
"enjoined; and as the only way to free themselves from a duty which they are unwilling to perform, many popular teachers declare that the law of God is no longer binding. Thus they cast away the law and the Sabbath together. As the work of Sabbath reform extends, this rejection of the divine law to avoid the claims of the fourth commandment will become well-nigh universal. The teachings of religious leaders have opened the door to infidelity, to spiritualism, and to contempt for God's holy law; and upon these leaders rests a fearful responsibility for the iniquity that exists in the Christian world. GC 586.2"
Both passages address the issue of religious leaders teaching doctrines that contradict God's law. Matthew 15:9 speaks of vain worship through human commandments, while EGW describes leaders rejecting God's law to avoid the Sabbath commandment.
"The apostle does not here refer to the openly irreligious, but to the professing Christians who make inclination their guide, and thus become enslaved by self. Such are willing to listen to those doctrines only that do not rebuke their sins or condemn their pleasure-loving course. They are offended by the plain words of the faithful servants of Christ and choose teachers who praise and flatter them. And among professing ministers there are those who preach the opinions of men instead of the word of God. Unfaithful to their trust, they lead astray those who look to them for spiritual guidance. AA 504.3"
Both passages address the issue of teachings that are not based on God's word. Matthew 15:9 speaks of 'teaching for doctrines the commandments of men,' while the EGW passage discusses ministers who 'preach the opinions of men instead of the word of God.' The connection is a clear thematic parallel.
"Roman Catholics acknowledge that the change of the Sabbath was made by their church, and declare that Protestants by observing the Sunday are recognizing her power. In the Catholic Catechism of Christian Religion, in answer to a question as to the day to be observed in obedience to the fourth commandment, this statement is made: “During the old law, Saturday was the day sanctified; but the church, instructed by Jesus Christ, and directed by the Spirit of God, has substituted Sunday for Saturday; so now we sanctify the first, not the seventh day. Sunday means, and now is, the day of the Lord.” GC 447.4"
The EGW passage illustrates the principle in Matthew 15:9 by providing a specific example of a religious institution substituting its own commandments for those of God.
"Such are the warnings which God has given to guard men against changing in any manner that which He has revealed or commanded. These solemn denunciations apply to all who by their influence lead men to regard lightly the law of God. They should cause those to fear and tremble who flippantly declare it a matter of little consequence whether we obey God's law or not. All who exalt their own opinions above divine revelation, all who would change the plain meaning of Scripture to suit their own convenience, or for the sake of conforming to the world, are taking upon themselves a fearful responsibility. The written word, the law of God, will measure the character of every man and condemn all whom this unerring test shall declare wanting. GC 268.2"
Both passages address the issue of replacing God's commands with human doctrines. EGW speaks of exalting opinions above divine revelation, while Matthew 15:9 condemns teaching the commandments of men as doctrines.
"The Speaker then took from the hands of the teachers books which they had been making their study, some of which had been written by infidel authors and contained infidel sentiments, and laid them on the floor. Then He placed the Bible in their hands, saying, “You have little knowledge of this Book. You know not the Scriptures nor the power of God. When you have taken your students through the course of study you have followed in the past, they will have to unlearn much that they have learned, and this they will find very difficult to do. Objectionable ideas have taken root in their minds, like weeds in a garden, and some will never be able to distinguish between right and wrong. The good and the evil have been intermingled in your work. Doctrines containing a little truth, but with which are woven the opinions and sayings and doings of men, are repeated. The youth will never know the way of life so long as they depend on such instruction.” CT 458.3"
Both passages address the issue of mixing human teachings with divine truth. The EGW passage describes a scenario where teachers are relying on books containing infidel sentiments and mixing them with truth, leading to confusion and hindering the students' understanding of the way of life. Similarly, Matthew 15:9 condemns the practice of teaching human commandments as doctrines, rendering worship vain. The connection lies in the shared concern about the corruption of true doctrine with human ideas.
"The errors of popular theology have driven many a soul to skepticism who might otherwise have been a believer in the Scriptures. It is impossible for him to accept doctrines which outrage his sense of justice, mercy, and benevolence; and since these are represented as the teaching of the Bible, he refuses to receive it as the word of God. GC 525.4"
Both passages address the issue of doctrines that lead people away from true faith. Matthew 15:9 speaks of vain worship due to man-made doctrines, while EGW speaks of popular theology causing skepticism. The common theme is that false teachings hinder genuine belief.
"Today young men and women spend years in acquiring an education which is as wood and stubble, to be consumed in the last great conflagration. Upon such an education God places no value. Many students leave school unable to receive the word of God with the reverence and respect which they gave it before they entered. Their faith has been eclipsed in the effort to excel in the various studies. The Bible has not been made a vital matter in their education, but books tainted with infidelity and propagating unsound theories have been placed before them. CT 444.2"
Both passages address the issue of prioritizing human teachings and traditions over God's word. The EGW passage speaks about education that is "wood and stubble" and books tainted with infidelity, while Matthew 15:9 condemns worship that is based on the commandments of men.
"In England the establishment of Protestantism as the national religion diminished, but did not wholly stop, persecution. While many of the doctrines of Rome had been renounced, not a few of its forms were retained. The supremacy of the pope was rejected, but in his place the monarch was enthroned as the head of the church. In the service of the church there was still a wide departure from the purity and simplicity of the gospel. The great principle of religious liberty was not yet understood. Though the horrible cruelties which Rome employed against heresy were resorted to but rarely by Protestant rulers, yet the right of every man to worship God according to the dictates of his own conscience was not acknowledged. All were required to accept the doctrines and observe the forms of worship prescribed by the established church. Dissenters suffered persecution, to a greater or less extent, for hundreds of years. GC 251.4"
The EGW passage describes the retention of Roman forms and the imposition of doctrines by the established church, which aligns with the idea of vain worship through human commandments as described in Matthew 15:9.
"Under the rule of the Roman Church the people were sunken in poverty and ground down by oppression. They were destitute of the Scriptures; and having a religion of mere signs and ceremonies, which conveyed no light to the mind, they were returning to the superstitious beliefs and pagan practices of their heathen ancestors. The nation was divided into contending factions, whose perpetual strife increased the misery of all. The king determined upon a reformation in the state and the church, and he welcomed these able assistants in the battle against Rome. GC 243.1"
The EGW passage describes a religion of 'mere signs and ceremonies, which conveyed no light to the mind,' which aligns with the idea of 'teaching for doctrines the commandments of men' in Matthew 15:9. Both passages critique religious practices that prioritize human-made rules over genuine spiritual understanding.
Matthew 15:11
"Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man."
"To the multitude, and afterward more fully to His disciples, Jesus explained that defilement comes not from without, but from within. Purity and impurity pertain to the soul. It is the evil deed, the evil word, the evil thought, the transgression of the law of God, not the neglect of external, man-made ceremonies, that defiles a man. DA 397.4"
The EGW passage directly alludes to Matthew 15:11, emphasizing that defilement comes from within, not from external things. It expands on this concept by including evil deeds, words, and thoughts.
Matthew 15:12
"Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?"
"The disciples noted the rage of the spies as their false teaching was exposed. They saw the angry looks, and heard the half-muttered words of dissatisfaction and revenge. Forgetting how often Christ had given evidence that He read the heart as an open book, they told Him of the effect of His words. Hoping that He might conciliate the enraged officials, they said to Jesus, “Knowest Thou that the Pharisees were offended, after they heard this saying?” DA 398.1"
EGW directly quotes Matthew 15:12, attributing the disciples' concern about the Pharisees' offense to their observation of the spies' reaction to Jesus' teaching.
Matthew 15:13
"But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up."
"But “every plant, which My heavenly Father hath not planted, shall be rooted up.” In place of the authority of the so-called fathers of the church, God bids us accept the word of the eternal Father, the Lord of heaven and earth. Here alone is truth unmixed with error. David said, “I have more understanding than all my teachers: for Thy testimonies are my meditation. I understand more than the ancients, because I keep Thy precepts.” Psalm 119:99, 100 . Let all who accept human authority, the customs of the church, or the traditions of the fathers, take heed to the warning conveyed in the words of Christ, “In vain they do worship Me, teaching for doctrines the commandments of men.” DA 398.4"
EGW directly quotes Matthew 15:13.
"He answered, “Every plant, which My heavenly Father hath not planted, shall be rooted up.” The customs and traditions so highly valued by the rabbis were of this world, not from heaven. However great their authority with the people, they could not endure the testing of God. Every human invention that has been substituted for the commandments of God will be found worthless in that day when “God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Ecclesiastes 12:14 . DA 398.2"
EGW directly quotes Matthew 15:13, using it to illustrate that the traditions valued by the rabbis, which were not divinely ordained, would be uprooted.
Matthew 15:14
"Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch."
"The Blind Leading the Blind I have seen how the blind guides were laboring to make souls as blind as themselves, little realizing what is coming upon them. They are exalting themselves against the truth, and as it triumphs, many who have looked on these teachers as men of God and have looked to them for light, are troubled. They inquire of these leaders relative to the Sabbath, and they, with the object of getting rid of the fourth commandment, will answer them thereto. I saw that real honesty was not regarded in taking the many positions that were taken against the Sabbath. The main object is to get around the Sabbath of the Lord and observe another day than that sanctified and hallowed by Jehovah. If they are driven from one position, they take an opposite one, even a position that they had but just before condemned as unsound. EW 68"
EGW directly uses the phrase 'blind leading the blind' and applies it to religious leaders, mirroring the meaning and context of Matthew 15:14.
"Christ foresaw that the undue assumption of authority indulged by the scribes and Pharisees would not cease with the dispersion of the Jews. He had a prophetic view of the work of exalting human authority to rule the conscience, which has been so terrible a curse to the church in all ages. And His fearful denunciations of the scribes and Pharisees, and His warnings to the people not to follow these blind leaders, were placed on record as an admonition to future generations. GC 596.2"
EGW directly alludes to Matthew 15:14, referencing the 'blind leaders' and warning against following them. The connection is clear and intentional.
***** Chapter 79—Communications to Elder Hull [The General Conference Committee would here express their approval of the publication of this Testimony . Especially do we recommend the publication of the letters addressed to Elder Hull and given to him at the time of their dates. We call the particular attention of the reader to the declaration on page 442 . It is there stated that Elder Hull needed to be led as a blind man who depends on another for sight. At the General Conference in Battle Creek, May, 1863, Elder Hull acknowledged the justness of the statement, but has since protested against it. The Committee now maintain that his course in the short space of the past four months, in abandoning every point of religious faith dear to us as a people, is a most palpable demonstration of the correctness of the above statement that he should follow the counsel of his brethren. Gen. Conf. Com.] November 5, 1862, I was shown the condition of Brother Hull. He was in an alarming state. His l…
The EGW passage directly references the idea of someone needing to be led as a blind man, which is a clear allusion to the concept of 'blind leading the blind' found in Matthew 15:14. The context of needing guidance strengthens the connection.
"letting him captivate the mind and guide the thoughts. The minister's most grievous sin in the sight of God is talking out his unbelief and drawing other minds into the same dark channel, thus suffering Satan to carry out a twofold purpose in tempting him. He unsettles the mind of the one whose course has encouraged his temptations and then leads that one to unsettle the minds of many. 1T 378.2"
Both passages deal with the dangers of leaders leading others astray, particularly into spiritual darkness. The EGW passage speaks of ministers drawing others into 'the same dark channel,' while Matthew 15:14 warns of 'blind leaders of the blind' leading to a fall.
"The brethren have been deceived and wronged. They believed that we were in union with these teachers, and followed their instructions, when they were all wrong. I have written to these ministers in anguish of spirit as I have seen the cause of God wounded by their injudicious course. How anxiously have I watched the effect of these messages. But they laid them aside, and the brethren were not permitted to know anything about them, therefore could not be benefited by the instructions which the Lord saw fit to give. 1T 233.3"
Both passages address the dangers of following misguided leaders. Matthew 15:14 warns of the blind leading the blind, while the EGW passage describes how the brethren were deceived by following wrong instructions from teachers.
"“Since the article on dress appeared in How to Live , there has been with some a misunderstanding of the idea I wished to convey. They have taken the extreme meaning of that which I have written in regard to the length of the dress, and have evidently had a very hard time over the matter. With their distorted views of the matter they have discussed the question of shortening the dress until their spiritual vision has become so confused that they can only see men as trees walking. They have thought they could see a contradiction in my article on dress, recently published in How to Live , and that article on the same subject contained in Testimony for the Church , No. 10. I must contend that I am the best judge of the things which have been presented before me in vision; and none need fear that I shall by my life contradict my own testimony, or that I shall fail to notice any real contradiction in the views given me. 1T 462.3"
EGW directly alludes to the phrase 'men as trees walking,' which originates from Mark 8:24, not Matthew 15:14. However, the underlying theme of spiritual blindness and misinterpretation is present in both the EGW passage and Matthew 15:14. Given the explicit allusion to a similar passage, and the thematic overlap, I will confirm, but adjust the relation type.
"When one who is supposed to be led and taught by God turns out of the way, because of self-confidence, many follow his example. His false step may result in misleading thousands. 7T 200.1"
Both passages warn about the dangers of following those who are misguided or self-confident, leading others astray. The 'blind leading the blind' analogy fits the scenario described by EGW.
"prayer. It is a sin for those who attempt to teach the Word to others to be themselves neglectful of its study. Are the truths which they handle mighty? then they should handle them skilfully. Their ideas should be clearly and strongly presented. Of all men upon the face of the earth, those who are proclaiming the message for this time should understand their Bible, and be thoroughly acquainted with the evidences of their faith. One who does not possess a knowledge of the Word of life, has no right to try to instruct others in the way to heaven. GW 249.1"
The EGW passage warns against those who lack knowledge of the Word attempting to teach others, stating they have no right to do so. This aligns with the warning in Matthew 15:14 about blind leaders leading the blind, resulting in both falling into a ditch. Both passages highlight the danger of unqualified individuals attempting to guide others spiritually.
"The first-day Adventists as a class are the most difficult to reach. They generally reject the truth, as did the Jews. We should, as far as possible, go forward as though there were not such a people in existence. They are the elements of confusion, and immoralities exist among them to a fearful extent. It would be the greatest calamity to have many of their number embrace the truth. They would have to unlearn everything and learn anew, or they would cause us great trouble. There are occasions where their glaring misrepresentations will have to be met. When this is the case, it should be done promptly and briefly, and we should then pass on to our work. The plan of Christ's teaching should be ours. He was plain and simple, striking directly at the root of the matter, and the minds of all were met. 3T 37.2"
Both passages suggest a strategy of disengagement from those who are resistant to the truth. Matthew 15:14 advises to 'let them alone' when dealing with blind leaders. EGW suggests, 'as far as possible, go forward as though there were not such a people in existence' when referring to first-day Adventists. The thematic parallel is in the advice to avoid unproductive engagement with those who are firmly set in their ways.
Matthew 15:17
"Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?"
"In many families we find dyspeptics, and frequently the reason of this is the poor bread. The mistress of the house decides that it must not be thrown away, and they eat it. Is this the way to dispose of poor bread? Will you put it into the stomach to be converted into blood? Has the stomach power to make sour bread sweet? heavy bread light? moldy bread fresh? 1T 682.2"
Both passages relate to the digestive process. Matthew 15:17 speaks generally about what enters the mouth and its subsequent path. EGW's passage focuses on the specific effects of poor bread on the stomach. The connection is weak, but present.
Matthew 15:19
"For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:"
Jesus continued: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” By nature the heart is evil, and “who can bring a clean thing out of an unclean? not one.” Job 14:4 . No human invention can find a remedy for the sinning soul. “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” “Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” Romans 8:7 ; Matthew 15:19 . The fountain of the heart must be purified before the streams can become pure. He who is trying to reach heaven by his own works in keeping the law is attempting an impossibility. There is no safety for one who has merely a legal religion, a form of godliness. The Christian's life is not a modification or improvement of the old, but a transformation of nature. There is a death to self and sin, and a new life altogether. This change can be brought about only by the effectual work…
EGW directly quotes Matthew 15:19.
Matthew 15:21
"Then Jesus went thence, and departed into the coasts of Tyre and Sidon."
"Chapter 43—Barriers Broken Down This chapter is based on Matthew 15:21-28 ; Mark 7:24-30 . After the encounter with the Pharisees, Jesus withdrew from Capernaum, and crossing Galilee, repaired to the hill country on the borders of Phoenicia. Looking westward, He could see, spread out upon the plain below, the ancient cities of Tyre and Sidon, with their heathen temples, their magnificent palaces and marts of trade, and the harbors filled with shipping. Beyond was the blue expanse of the Mediterranean, over which the messengers of the gospel were to bear its glad tidings to the centers of the world's great empire. But the time was not yet. The work before Him now was to prepare His disciples for their mission. In coming to this region He hoped to find the retirement He had failed to secure at Bethsaida. Yet this was not His only purpose in taking this journey. DA 399"
The EGW passage explicitly states that the chapter is based on Matthew 15:21-28 and Mark 7:24-30, and then proceeds to summarize the events described in those passages, starting with Matthew 15:21.
"Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples. DA 411.1"
Both passages refer to Jesus going to the region of Tyre and Sidon. EGW elaborates on the context of idolatry, which is not explicitly stated in Matthew 15:21 but is a reasonable inference given the location.
Matthew 15:21-28
"Then Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, saying, Lord, help me. But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs. And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table. Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour."
"Chapter 43—Barriers Broken Down This chapter is based on Matthew 15:21-28 ; Mark 7:24-30 . After the encounter with the Pharisees, Jesus withdrew from Capernaum, and crossing Galilee, repaired to the hill country on the borders of Phoenicia. Looking westward, He could see, spread out upon the plain below, the ancient cities of Tyre and Sidon, with their heathen temples, their magnificent palaces and marts of trade, and the harbors filled with shipping. Beyond was the blue expanse of the Mediterranean, over which the messengers of the gospel were to bear its glad tidings to the centers of the world's great empire. But the time was not yet. The work before Him now was to prepare His disciples for their mission. In coming to this region He hoped to find the retirement He had failed to secure at Bethsaida. Yet this was not His only purpose in taking this journey. DA 399"
Ellen White directly references Matthew 15:21-28 in this passage.
Matthew 15:22
"And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil."
“Behold, a Canaanitish woman came out from those borders, and cried, saying, Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil.” Matthew 15:22 , R. V. The people of this district were of the old Canaanite race. They were idolaters, and were despised and hated by the Jews. To this class belonged the woman who now came to Jesus. She was a heathen, and was therefore excluded from the advantages which the Jews daily enjoyed. There were many Jews living among the Phoenicians, and the tidings of Christ's work had penetrated to this region. Some of the people had listened to His words and had witnessed His wonderful works. This woman had heard of the prophet, who, it was reported, healed all manner of diseases. As she heard of His power, hope sprang up in her heart. Inspired by a mother's love, she determined to present her daughter's case to Him. It was her resolute purpose to bring her affliction to Jesus. He must heal her child. She had sought help f…
The EGW passage directly quotes and elaborates on Matthew 15:22, providing context and interpretation.
The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: “What think ye of Christ? whose son is He?” This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, “The Son of David.” This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, “Is not this the Son of David?” The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, “Have mercy on me, O Lord, Thou Son of David.” Matthew 15:22 . While riding into Jerusalem He had been hailed with the joyful shout, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.” Matthew 21:9 . And the little children in the temple had that day echoed the glad ascription. But …
Ellen White directly references Matthew 15:22 in this passage.
"Jesus had just departed from His field of labor because the scribes and Pharisees were seeking to take His life. They murmured and complained. They manifested unbelief and bitterness, and refused the salvation so freely offered them. Here Christ meets one of an unfortunate and despised race, that has not been favored with the light of God's word; yet she yields at once to the divine influence of Christ, and has implicit faith in His ability to grant the favor she asks. She begs for the crumbs that fall from the Master's table. If she may have the privilege of a dog, she is willing to be regarded as a dog. She has no national or religious prejudice or pride to influence her course, and she immediately acknowledges Jesus as the Redeemer, and as being able to do all that she asks of Him. DA 401.2"
The EGW passage directly recounts and interprets the story of the Canaanite woman in Matthew 15:22, making it a clear explicit allusion.
Matthew 15:23
"But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us."
"But although Jesus did not reply, the woman did not lose faith. As He passed on, as if not hearing her, she followed Him, continuing her supplications. Annoyed by her importunities, the disciples asked Jesus to send her away. They saw that their Master treated her with indifference, and they therefore supposed that the prejudice of the Jews against the Canaanites was pleasing to Him. But it was a pitying Saviour to whom the woman made her plea, and in answer to the request of the disciples, Jesus said, “I am not sent but unto the lost sheep of the house of Israel.” Although this answer appeared to be in accordance with the prejudice of the Jews, it was an implied rebuke to the disciples, which they afterward understood as reminding them of what He had often told them,—that He came to the world to save all who would accept Him. DA 400.3"
The EGW passage directly recounts and elaborates on the events described in Matthew 15:23, including the disciples' request to send the woman away.
Matthew 15:24
"But he answered and said, I am not sent but unto the lost sheep of the house of Israel."
"When He said, “I am not sent but unto the lost sheep of the house of Israel,” He stated the truth, and in His work for the Canaanite woman He was fulfilling His commission. This woman was one of the lost sheep that Israel should have rescued. It was their appointed work, the work which they had neglected, that Christ was doing. DA 402.3"
The EGW passage directly quotes Matthew 15:24 and provides an interpretation of its meaning in the context of Jesus' ministry to both Jews and Gentiles.
"This was the only miracle that Jesus wrought while on this journey. It was for the performance of this act that He went to the borders of Tyre and Sidon. He wished to relieve the afflicted woman, and at the same time to leave an example in His work of mercy toward one of a despised people for the benefit of His disciples when He should no longer be with them. He wished to lead them from their Jewish exclusiveness to be interested in working for others besides their own people. DA 402.1"
The EGW passage interprets Jesus' actions in light of Matthew 15:24, highlighting the theme of extending mercy beyond the Jewish people. While not a direct quote, it builds upon the verse's context.
"Christ knew this woman's situation. He knew that she was longing to see Him, and He placed Himself in her path. By ministering to her sorrow, He could give a living representation of the lesson He designed to teach. For this He had brought His disciples into this region. He desired them to see the ignorance existing in cities and villages close to the land of Israel. The people who had been given every opportunity to understand the truth were without a knowledge of the needs of those around them. No effort was made to help souls in darkness. The partition wall which Jewish pride had erected, shut even the disciples from sympathy with the heathen world. But these barriers were to be broken down. DA 400.1"
The EGW passage discusses Christ's ministry to a woman outside of Israel and the breaking down of barriers. Matthew 15:24 speaks to Jesus' initial focus on the house of Israel. The EGW passage expands on the context of Jesus' ministry and the eventual inclusion of Gentiles, which is thematically linked to the verse.
Matthew 15:25
"Then came she and worshipped him, saying, Lord, help me."
The woman urged her case with increased earnestness, bowing at Christ's feet, and crying, “Lord, help me.” Jesus, still apparently rejecting her entreaties, according to the unfeeling prejudice of the Jews, answered, “It is not meet to take the children's bread, and to cast it to dogs.” This was virtually asserting that it was not just to lavish the blessings brought to the favored people of God upon strangers and aliens from Israel. This answer would have utterly discouraged a less earnest seeker. But the woman saw that her opportunity had come. Beneath the apparent refusal of Jesus, she saw a compassion that He could not hide. “Truth, Lord,” she answered, “yet the dogs eat of the crumbs which fall from their masters’ table.” While the children of the household eat at the father's table, even the dogs are not left unfed. They have a right to the crumbs that fall from the table abundantly supplied. So while there were many blessings given to Israel, was there not also a blessing for he…
The EGW passage directly quotes and expands upon the interaction between Jesus and the woman, including her plea 'Lord, help me,' which is found in Matthew 15:25.
Matthew 15:26
"But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs."
"The mission of Christ in this world was not to gratify idle curiosity. He came to heal the brokenhearted. Could He have spoken any word to heal the bruises of sin-sick souls, He would not have kept silent. But He had no words for those who would but trample the truth under their unholy feet. DA 730.3"
Both passages illustrate the principle that truth should not be given to those who will reject or abuse it. Jesus' silence before Herod is presented as an example of this principle, similar to the warning in Matthew 15:26.
Matthew 15:28
"Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour."
"The Saviour manifested divine compassion toward the Syrophenician woman. His heart was touched as He saw her grief. He longed to give her an immediate assurance that her prayer was heard; but He desired to teach His disciples a lesson, and for a time He seemed to neglect the cry of her tortured heart. When her faith had been made manifest, He spoke to her words of commendation and sent her away with the precious boon she had asked. The disciples never forgot this lesson, and it is placed on record to show the result of persevering prayer. COL 175.2"
EGW retells the story of the Syrophoenician woman, directly referencing the events and outcome described in Matthew 15:28.
"The Saviour is satisfied. He has tested her faith in Him. By His dealings with her, He has shown that she who has been regarded as an outcast from Israel is no longer an alien, but a child in God's household. As a child it is her privilege to share in the Father's gifts. Christ now grants her request, and finishes the lesson to the disciples. Turning to her with a look of pity and love, He says, “O woman, great is thy faith: be it unto thee even as thou wilt.” From that hour her daughter became whole. The demon troubled her no more. The woman departed, acknowledging her Saviour, and happy in the granting of her prayer. DA 401.3"
The EGW passage directly quotes and elaborates on Matthew 15:28, making it an explicit allusion.
Matthew 15:29-39
"And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them: Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes. And he commanded the multitude to sit down on the ground. And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full. And they that did eat were four thousand men, beside women and children. And he sent away the multitude, and took ship, and came into the coasts of Magdala."
"Chapter 44—The True Sign This chapter is based on Matthew 15:29-39 ; Matthew 16:1-12 ; Mark 7:31-37 ; Mark 8:1-21 . “Again He went out from the borders of Tyre, and came through Sidon unto the Sea of Galilee, through the midst of the borders of Decapolis.” Mark 7:31 , R. V. DA 404"
Ellen White directly references Matthew 15:29-39 in this passage.
Matthew 15:30
"And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:"
Jesus went up into a mountain, and there the multitude flocked to Him, bringing their sick and lame, and laying them at His feet. He healed them all; and the people, heathen as they were, glorified the God of Israel. For three days they continued to throng about the Saviour, sleeping at night in the open air, and through the day pressing eagerly to hear the words of Christ, and to see His works. At the end of three days their food was spent. Jesus would not send them away hungry, and He called upon His disciples to give them food. Again the disciples revealed their unbelief. At Bethsaida they had seen how, with Christ's blessing, their little store availed for the feeding of the multitude; yet they did not now bring forward their all, trusting His power to multiply it for the hungry crowds. Moreover, those whom He fed at Bethsaida were Jews; these were Gentiles and heathen. Jewish prejudice was still strong in the hearts of the disciples, and they answered Jesus, “Whence can a man sati…
The EGW passage directly references and expands upon the events described in Matthew 15:30, including the multitudes, the sick, and the healing at Jesus' feet.
"The people pressed into Christ's presence with urgent, pitiful appeals: Master, bless me. His ear heard every cry. With pity exceeding that of a tender mother He bent over the suffering little ones. All received attention. Everyone was healed of whatever disease he had. The dumb opened their lips in praise; the blind beheld the face of their Restorer. The hearts of the sufferers were made glad. DA 163.1"
Both passages describe Jesus healing the sick and afflicted. The Matthew passage provides a general account, while the EGW passage elaborates on the scene and the impact of Jesus' healing ministry. The core theme of Jesus healing the sick is present in both.
Matthew 15:31
"Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel."
Jesus, the divine Master, ever exalted the name of His heavenly Father. He taught His disciples to pray, “Our Father who art in heaven, hallowed be Thy name.” Matthew 6:9 , A.R.V. And they were not to forget to acknowledge, “Thine is ... the glory.” Verse 13 . So careful was the great Healer to direct attention from Himself to the Source of His power, that the wondering multitude, “when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see,” did not glorify Him, but “glorified the God of Israel.” Matthew 15:31 . In the wonderful prayer that Christ offered just before His crucifixion, He declared, “I have glorified Thee on the earth.” “Glorify Thy Son,” He pleaded, “that Thy Son also may glorify Thee.” “O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in the…
Ellen White directly references Matthew 15:31 in this passage.
Matthew 15:32
"Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way."
Jesus went up into a mountain, and there the multitude flocked to Him, bringing their sick and lame, and laying them at His feet. He healed them all; and the people, heathen as they were, glorified the God of Israel. For three days they continued to throng about the Saviour, sleeping at night in the open air, and through the day pressing eagerly to hear the words of Christ, and to see His works. At the end of three days their food was spent. Jesus would not send them away hungry, and He called upon His disciples to give them food. Again the disciples revealed their unbelief. At Bethsaida they had seen how, with Christ's blessing, their little store availed for the feeding of the multitude; yet they did not now bring forward their all, trusting His power to multiply it for the hungry crowds. Moreover, those whom He fed at Bethsaida were Jews; these were Gentiles and heathen. Jewish prejudice was still strong in the hearts of the disciples, and they answered Jesus, “Whence can a man sati…
The EGW passage directly alludes to Matthew 15:32, referencing the three days, the multitude having nothing to eat, and Jesus' compassion.