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 16:1
"The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven."
"Now the Pharisees and Sadducees came to Christ, asking for a sign from heaven. When in the days of Joshua Israel went out to battle with the Canaanites at Bethhoron, the sun had stood still at the leader's command until victory was gained; and many similar wonders had been manifest in their history. Some such sign was demanded of Jesus. But these signs were not what the Jews needed. No mere external evidence could benefit them. What they needed was not intellectual enlightenment, but spiritual renovation. DA 406.1"
The EGW passage directly references the Pharisees and Sadducees asking for a sign from heaven, as described in Matthew 16:1.
"The disciples were inclined to think that their Master should have granted the demand for a sign in the heavens. They believed that He was fully able to do this, and that such a sign would put His enemies to silence. They did not discern the hypocrisy of these cavilers. DA 408.1"
Both passages discuss the Pharisees and Sadducees asking Jesus for a sign from heaven. The EGW passage elaborates on the disciples' perspective regarding this request.
Matthew 16:1-12
"The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. And when his disciples were come to the other side, they had forgotten to take bread. Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. And they reasoned among themselves, saying, It is because we have taken no bread. Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread? Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up? How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees? Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees."
"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 16:1-12 in this passage.
Matthew 16:3
"And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?"
"“O ye hypocrites,” said Jesus, “ye can discern the face of the sky,”—by studying the sky they could foretell the weather,—“but can ye not discern the signs of the times?” Christ's own words, spoken with the power of the Holy Spirit that convicted them of sin, were the sign that God had given for their salvation. And signs direct from heaven had been given to attest the mission of Christ. The song of the angels to the shepherds, the star that guided the wise men, the dove and the voice from heaven at His baptism, were witnesses for Him. DA 406.2"
EGW directly quotes and expands upon Matthew 16:3, making the connection undeniable.
"God's people must take warning and discern the signs of the times. The signs of Christ's coming are too plain to be doubted, and in view of these things everyone who professes the truth should be a living preacher. God calls upon all, both preachers and people, to awake. All heaven is astir. The scenes of earth's history are fast closing. We are amid the perils of the last days. Greater perils are before us, and yet we are not awake. This lack of activity and earnestness in the cause of God is dreadful. This death stupor is from Satan. He controls the minds of unconsecrated Sabbathkeepers, and leads them to be jealous of one another, faultfinding, and censorious. It is his special work to divide hearts that the influence, strength, and labor of God's servants may be kept among unconsecrated Sabbathkeepers and their precious time be occupied in settling little differences when it should be spent in proclaiming the truth to unbelievers. 1T 260.3"
EGW directly uses the phrase 'signs of the times' which is the central point of Matthew 16:3.
"Christ had been warning the people of the coming of the kingdom of God, and He had sharply rebuked their ignorance and indifference. The signs in the sky, which foretold the weather, they were quick to read; but the signs of the times, which so clearly pointed to His mission, were not discerned. COL 212.2"
The EGW passage directly references and expands upon the concept presented in Matthew 16:3, using similar language and drawing the same conclusion about the people's inability to recognize the 'signs of the times'.
But the churches generally did not accept the warning. Their ministers, who, as watchmen “unto the house of Israel,” should have been the first to discern the tokens of Jesus’ coming, had failed to learn the truth either from the testimony of the prophets or from the signs of the times. As worldly hopes and ambitions filled the heart, love for God and faith in His word had grown cold; and when the advent doctrine was presented, it only aroused their prejudice and unbelief. The fact that the message was, to a great extent, preached by laymen, was urged as an argument against it. As of old, the plain testimony of God's word was met with the inquiry: “Have any of the rulers or of the Pharisees believed?” And finding how difficult a task it was to refute the arguments drawn from the prophetic periods, many discouraged the study of the prophecies, teaching that the prophetic books were sealed and were not to be understood. Multitudes, trusting implicitly to their pastors, refused to listen …
Both passages discuss the inability or unwillingness of people to recognize the signs of the times. Matthew 16:3 rebukes people for being able to discern weather patterns but not spiritual signs, while the EGW passage criticizes ministers for failing to recognize the signs of Jesus' coming. The parallel is strong and relevant.
"message. We are to have clear spiritual discernment, else we shall fail of discerning the opening providences of God that are preparing the way for us to enlighten the world. LS 405.5"
Both passages emphasize the importance of discerning or recognizing signs, whether it's the signs of the times (Matthew) or the 'opening providences of God' (EGW). Both highlight a failure to recognize these signs.
"But Romanism as a system is no more in harmony with the gospel of Christ now than at any former period in her history. The Protestant churches are in great darkness, or they would discern the signs of the times. The Roman Church is far-reaching in her plans and modes of operation. She is employing every device to extend her influence and increase her power in preparation for a fierce and determined conflict to regain control of the world, to re-establish persecution, and to undo all that Protestantism has done. Catholicism is gaining ground upon every side. See the increasing number of her churches and chapels in Protestant countries. Look at the popularity of her colleges and seminaries in America, so widely patronized by Protestants. Look at the growth of ritualism in England and the frequent defections to the ranks of the Catholics. These things should awaken the anxiety of all who prize the pure principles of the gospel. GC 565.4"
Both passages emphasize the importance of discerning the signs of the times. Matthew 16:3 criticizes the inability to recognize these signs, while EGW laments the Protestant churches' failure to discern the signs related to the resurgence of Romanism.
Matthew 16:6
"Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees."
"Among the followers of our Lord today, as of old, how widespread is this subtle, deceptive sin! How often our service to Christ, our communion with one another, is marred by the secret desire to exalt self! How ready the thought of self-gratulation, and the longing for human approval! It is the love of self, the desire for an easier way than God has appointed that leads to the substitution of human theories and traditions for the divine precepts. To His own disciples the warning words of Christ are spoken, “Take heed and beware of the leaven of the Pharisees.” DA 409.2"
EGW directly quotes Matthew 16:6.
Jesus “sighed deeply in His spirit,” and, turning from the group of cavilers, re-entered the boat with His disciples. In sorrowful silence they again crossed the lake. They did not, however, return to the place they had left, but directed their course toward Bethsaida, near where the five thousand had been fed. Upon reaching the farther side, Jesus said, “Take heed and beware of the leaven of the Pharisees and of the Sadducees.” The Jews had been accustomed since the days of Moses to put away leaven from their houses at the Passover season, and they had thus been taught to regard it as a type of sin. Yet the disciples failed to understand Jesus. In their sudden departure from Magdala they had forgotten to take bread, and they had with them only one loaf. To this circumstance they understood Christ to refer, warning them not to buy bread of a Pharisee or a Sadducee. Their lack of faith and spiritual insight had often led them to similar misconception of His words. Now Jesus reproved the…
The EGW passage quotes directly from Matthew 16:6, making it a clear explicit allusion.
"hypocrisy is allowed to exist in the heart, it permeates the character and the life. A striking example of the hypocrisy of the Pharisees, Christ had already rebuked in denouncing the practice of “Corban,” by which a neglect of filial duty was concealed under a pretense of liberality to the temple. The scribes and Pharisees were insinuating deceptive principles. They concealed the real tendency of their doctrines, and improved every occasion to instill them artfully into the minds of their hearers. These false principles, when once accepted, worked like leaven in the meal, permeating and transforming the character. It was this deceptive teaching that made it so hard for the people to receive the words of Christ. DA 408.3"
Both passages discuss the leaven of the Pharisees and how it permeates and transforms. The EGW passage expands on the concept of hypocrisy and deceptive principles.
Matthew 16:13-28
"When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar–jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom."
"Chapter 45—The Foreshadowing of the Cross This chapter is based on Matthew 16:13-28 ; Mark 8:27-38 ; Luke 9:18-27 . The work of Christ on earth was hastening to a close. Before Him, in vivid outline, lay the scenes whither His feet were tending. Even before He took humanity upon Him, He saw the whole length of the path He must travel in order to save that which was lost. Every pang that rent His heart, every insult that was heaped upon His head, every privation that He was called to endure, was open to His view before He laid aside His crown and royal robe, and stepped down from the throne, to clothe His divinity with humanity. The path from the manger to Calvary was all before His eyes. He knew the anguish that would come upon Him. He knew it all, and yet He said, “Lo, I come: in the volume of the Book it is written of Me, I delight to do Thy will, O My God: yea, Thy law is within My heart.” Psalm 40:7, 8 . DA 410"
Ellen White directly references Matthew 16:13-28 in this passage.
Matthew 16:15-16
"He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God."
"Jesus now put a second question, relating to the disciples themselves: “But whom say ye that I am?” Peter answered, “Thou art the Christ, the Son of the living God.” DA 411.4"
EGW directly quotes Matthew 16:15-16.
Matthew 16:16
"And Simon Peter answered and said, Thou art the Christ, the Son of the living God."
"Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ's mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from “the things which are seen,” to behold “the things which are not seen.” 2 Corinthians 4:18 . Beneath the guise of humanity they discerned the glory of the Son of God. DA 412.1"
The EGW passage refers to Peter's confession in Matthew 16:16 and then quotes 2 Corinthians 4:18 in relation to the disciples' understanding of Jesus. The connection is valid and meaningful.
"We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world. DA 579.5"
Both passages involve a declaration of Jesus' identity as the Messiah. The EGW passage echoes the sentiment and core message of Matthew 16:16, where Peter declares Jesus as the Christ.
"Only a little before, Peter had acknowledged Jesus as the Son of God; but he now missed an opportunity of setting forth the character of his Master. By his answer to the collector, that Jesus would pay the tribute, he had virtually sanctioned the false conception of Him to which the priests and rulers were trying to give currency. DA 433.3"
Both passages refer to Peter's confession of Jesus as the Son of God. The EGW passage uses this confession as a backdrop to highlight Peter's later actions, creating a thematic link.
Matthew 16:17
"And Jesus answered and said unto him, Blessed art thou, Simon Bar–jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven."
"Jesus answered Peter, saying, “Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.” DA 412.2"
EGW directly quotes Matthew 16:17.
Matthew 16:18
"And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it."
"Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, “and the gates of hell shall not prevail against it.” Matthew 16:18 . The presence of God gives stability to His cause. “Put not your trust in princes, nor in the son of man,” is the word that comes to us. Psalm 146:3 . “In quietness and in confidence shall be your strength.” Isaiah 30:15 . God's glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, “not by might, nor by power, but by My Spirit, saith the Lord of hosts.” Zechariah 4:6 . PK 595.3"
Ellen White directly references Matthew 16:18 in this passage.
"Jesus continued: “I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.” The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail. DA 412.4"
EGW directly quotes and interprets Matthew 16:18.
"In the region of Caesarea Philippi, Christ was out of the reach of Herod and Caiaphas, the disciples reasoned. He had nothing to fear from the hatred of the Jews or from the power of the Romans. Why not work there, at a distance from the Pharisees? Why need He give Himself up to death? If He was to die, how was it that His kingdom was to be established so firmly that the gates of hell should not prevail against it? To the disciples this was indeed a mystery. DA 418.1"
The EGW passage directly references and interprets Matthew 16:18, specifically the phrase "the gates of hell shall not prevail against it," within the context of the disciples' misunderstanding of Jesus's mission.
"The church is God's agency for the proclamation of truth, empowered by Him to do a special work; and if she is loyal to Him, obedient to all His commandments, there will dwell within her the excellency of divine grace. If she will be true to her allegiance, if she will honor the Lord God of Israel, there is no power that can stand against her. AA 600.2"
Both passages speak of the church's invincibility when aligned with God's will. EGW expands on the conditions for this protection, echoing the sentiment of Matthew 16:18.
"How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown. DA 413.3"
EGW refers to the church being built on a rock and not being overthrown, which is the central theme of Matthew 16:18.
"Thus Jesus gave sanction to the authority of His organized church and placed Saul in connection with His appointed agencies on earth. Christ had now a church as His representative on earth, and to it belonged the work of directing the repentant sinner in the way of life. AA 122.2"
EGW's statement about Jesus giving sanction to the authority of His organized church and placing Saul in connection with His appointed agencies on earth is thematically related to Matthew 16:18, where Jesus speaks of building His church. While not a direct quote or explicit allusion, the passage reflects the idea of Christ establishing and working through the church.
"Kings and governors, priests and rulers, sought to destroy the temple of God. But in the face of imprisonment, torture, and death, faithful men carried the work forward; and the structure grew, beautiful and symmetrical. At times the workmen were almost blinded by the mists of superstition that settled around them. At times they were almost overpowered by the violence of their opponents. But with unfaltering faith and unfailing courage they pressed on with the work. AA 597.1"
Both passages speak to the church facing opposition but continuing to grow. Matthew 16:18 promises the church's invincibility, while EGW describes the struggles and perseverance of its builders. The connection is thematic, focusing on the church's resilience.
Satan had urged on the papal priests and prelates to bury the word of truth beneath the rubbish of error, heresy, and superstition; but in a most wonderful manner it was preserved uncorrupted through all the ages of darkness. It bore not the stamp of man, but the impress of God. Men have been unwearied in their efforts to obscure the plain, simple meaning of the Scriptures, and to make them contradict their own testimony; but like the ark upon the billowy deep, the word of God outrides the storms that threaten it with destruction. As the mine has rich veins of gold and silver hidden beneath the surface, so that all must dig who would discover its precious stores, so the Holy Scriptures have treasures of truth that are revealed only to the earnest, humble, prayerful seeker. God designed the Bible to be a lessonbook to all mankind, in childhood, youth, and manhood, and to be studied through all time. He gave His word to men as a revelation of Himself. Every new truth discerned is a fresh…
Matthew 16:18 speaks of the church's invincibility. The EGW passage describes the preservation of God's word despite Satan's efforts to bury it, which is a thematic parallel to the idea of God's truth enduring despite opposition.
Matthew 16:19
"And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven."
"Peter had expressed the truth which is the foundation of the church's faith, and Jesus now honored him as the representative of the whole body of believers. He said, “I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” DA 413.5"
EGW directly quotes Matthew 16:19.
"In that age this sentence, whenever pronounced, created widespread alarm. The ceremonies by which it was accompanied were well adapted to strike terror to a people who looked upon the pope as the representative of God Himself, holding the keys of heaven and hell, and possessing power to invoke temporal as well as spiritual judgments. It was believed that the gates of heaven were closed against the region smitten with interdict; that until it should please the pope to remove the ban, the dead were shut out from the abodes of bliss. In token of this terrible calamity, all the services of religion were suspended. The churches were closed. Marriages were solemnized in the churchyard. The dead, denied burial in consecrated ground, were interred, without the rites of sepulture, in the ditches or the fields. Thus by measures which appealed to the imagination, Rome essayed to control the consciences of men. GC 101.1"
The EGW passage directly references the belief that the Pope holds the 'keys of heaven and hell' and the power to bind and loose, which is a clear allusion to Matthew 16:19.
"Wycliffe began to write and publish tracts against the friars, not, however, seeking so much to enter into dispute with them as to call the minds of the people to the teachings of the Bible and its Author. He declared that the power of pardon or of excommunication is possessed by the pope in no greater degree than by common priests, and that no man can be truly excommunicated unless he has first brought upon himself the condemnation of God. In no more effectual way could he have undertaken the overthrow of that mammoth fabric of spiritual and temporal dominion which the pope had erected and in which the souls and bodies of millions were held captive. GC 84.2"
Matthew 16:19 gives the keys of the kingdom to Peter, which the Catholic church interprets as papal authority. Wycliffe's challenge to papal authority, as described in the EGW passage, directly opposes this interpretation. The connection is thematic, as Wycliffe's actions are a direct response to the claim of authority derived from this verse.
Matthew 16:20
"Then charged he his disciples that they should tell no man that he was Jesus the Christ."
"After Peter's confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah. DA 414.4"
The EGW passage directly references and explains the context of Matthew 16:20.
Matthew 16:21
"From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day."
"Christ did not design that His words should be understood by the unbelieving Jews, nor even by His disciples at this time. He knew that they would be misconstrued by His enemies, and would be turned against Him. At His trial they would be brought as an accusation, and on Calvary they would be flung at Him as a taunt. But to explain them now would give His disciples a knowledge of His sufferings, and bring upon them sorrow which as yet they were not able to bear. And an explanation would prematurely disclose to the Jews the result of their prejudice and unbelief. Already they had entered upon a path which they would steadily pursue until He should be led as a lamb to the slaughter. DA 164.4"
Both passages discuss Jesus's awareness of his impending suffering and death. The EGW passage expands on the reasons why Jesus didn't fully explain it to his disciples at that time, while Matthew 16:21 is the initial revelation of his suffering. The EGW passage amplifies the context and implications of the verse.
"From the chosen companions of His ministry the scenes that lay before Him were as yet hidden; but the time was near when they must behold His agony. They must see Him whom they had loved and trusted, delivered into the hands of His enemies, and hung upon the cross of Calvary. Soon He must leave them to face the world without the comfort of His visible presence. He knew how bitter hate and unbelief would persecute them, and He desired to prepare them for their trials. DA 410.3"
Both passages refer to Jesus preparing his disciples for his upcoming suffering and death. Matthew 16:21 describes Jesus foretelling his suffering and resurrection, while the EGW passage speaks of Jesus preparing his disciples for the trials they would face after his departure. The connection is a clear thematic parallel.
Hitherto He had refrained from making known to them anything relative to His sufferings and death. In His conversation with Nicodemus He had said, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.” John 3:14, 15 . But the disciples did not hear this, and had they heard, would not have understood. But now they have been with Jesus, listening to His words, beholding His works, until, notwithstanding the humility of His surroundings, and the opposition of priests and people, they can join in the testimony of Peter, “Thou art the Christ, the Son of the living God.” Now the time has come for the veil that hides the future to be withdrawn. “From that time forth began Jesus to show unto His disciples, how that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” DA 415.2 Speechless with…
The EGW passage directly quotes Matthew 16:21 and discusses its significance in relation to Jesus' mission.
"This day, which seemed to the disciples the crowning day of their lives, would have been shadowed with gloomy clouds had they known that this scene of rejoicing was but a prelude to the suffering and death of their Master. Although He had repeatedly told them of His certain sacrifice, yet in the glad triumph of the present they forgot His sorrowful words, and looked forward to His prosperous reign on David's throne. DA 571.5"
The EGW passage describes the disciples' inability to fully grasp Jesus' impending suffering and death, despite His repeated warnings. Matthew 16:21 explicitly states that Jesus began to show His disciples that He must suffer and be killed. The connection is a thematic parallel, as both passages address the disciples' lack of understanding regarding Jesus' future suffering.
"On the journey through Galilee, Christ had again tried to prepare the minds of His disciples for the scenes before Him. He told them that He was to go up to Jerusalem to be put to death and to rise again. And He added the strange and solemn announcement that He was to be betrayed into the hands of His enemies. The disciples did not even now comprehend His words. Although the shadow of a great sorrow fell upon them, a spirit of rivalry found a place in their hearts. They disputed among themselves which should be accounted greatest in the kingdom. This strife they thought to conceal from Jesus, and they did not, as usual, press close to His side, but loitered behind, so that He was in advance of them as they entered Capernaum. Jesus read their thoughts, and He longed to counsel and instruct them. But for this He awaited a quiet hour, when their hearts should be open to receive His words. DA 432.2"
This verse speaks of Jesus foretelling his death and resurrection, which is the main point of the target passage.
Matthew 16:21-23
"From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men."
"When Jesus told them that He was to be put to death and to rise again, He was trying to draw them into conversation in regard to the great test of their faith. Had they been ready to receive what He desired to make known to them, they would have been saved bitter anguish and despair. His words would have brought consolation in the hour of bereavement and disappointment. But although He had spoken so plainly of what awaited Him, His mention of the fact that He was soon to go to Jerusalem again kindled their hope that the kingdom was about to be set up. This had led to questioning as to who should fill the highest offices. On Peter's return from the sea, the disciples told him of the Saviour's question, and at last one ventured to ask Jesus, “Who is the greatest in the kingdom of heaven?” DA 435.1"
EGW's passage discusses the disciples' misunderstanding of Jesus's impending death and resurrection, and their subsequent preoccupation with status, which is directly related to the events in Matthew 16:21-23 and surrounding verses. While not a direct quote, the themes and context align strongly.
Matthew 16:22
"Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee."
"There had been a time in Peter's experience when he was unwilling to see the cross in the work of Christ. When the Saviour made known to the disciples His impending sufferings and death, Peter exclaimed, “Be it far from Thee, Lord: this shall not be unto Thee.” Matthew 16:22 . Self-pity, which shrank from fellowship with Christ in suffering, prompted Peter's remonstrance. It was to the disciple a bitter lesson, and one which he learned but slowly, that the path of Christ on earth lay through agony and humiliation. But in the heat of the furnace fire he was to learn its lesson. Now, when his once active form was bowed with the burden of years and labors, he could write, “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy.” AA 525.1"
EGW directly quotes Matthew 16:22.
"Often Jesus, the burden heavy upon His own heart, sought to open to the disciples the scenes of His trial and suffering. But their eyes were holden. The knowledge was unwelcome, and they did not see. Self-pity, that shrank from fellowship with Christ in suffering, prompted Peter's remonstrance, “Pity Thyself, Lord: this shall not be unto Thee.” Matthew 16:22 , margin. His words expressed the thought and feeling of the Twelve. Ed 88.3"
Ellen White directly references Matthew 16:22 in this passage.
"From Weakness to Strength The history of no one of the disciples better illustrates Christ's method of training than does the history of Peter. Bold, aggressive, and self-confident, quick to perceive and forward to act, prompt in retaliation yet generous in forgiving, Peter often erred, and often received reproof. Nor were his warmhearted loyalty and devotion to Christ the less decidedly recognized and commended. Patiently, with discriminating love, the Saviour dealt with His impetuous disciple, seeking to check his self-confidence, and to teach him humility, obedience, and trust. Ed 88"
Both passages highlight Peter's impetuous nature and tendency to err. Matthew 16:22 provides a specific example of Peter rebuking Jesus, which EGW uses as an illustration of Peter's character.
Matthew 16:23
"But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men."
"Peter loved his Lord; but Jesus did not commend him for thus manifesting the desire to shield Him from suffering. Peter's words were not such as would be a help and solace to Jesus in the great trial before Him. They were not in harmony with God's purpose of grace toward a lost world, nor with the lesson of self-sacrifice that Jesus had come to teach by His own example. Peter did not desire to see the cross in the work of Christ. The impression which his words would make was directly opposed to that which Christ desired to make on the minds of His followers, and the Saviour was moved to utter one of the sternest rebukes that ever fell from His lips: “Get thee behind Me, Satan: thou art an offense unto Me: for thou savorest not the things that be of God, but those that be of men.” DA 415.4"
The EGW passage directly quotes and elaborates on Matthew 16:23.
"Christ. He was seeking to fix Peter's gaze upon the earthly glory, that he might not behold the cross to which Jesus desired to turn his eyes. And through Peter, Satan was again pressing the temptation upon Jesus. But the Saviour heeded it not; His thought was for His disciple. Satan had interposed between Peter and his Master, that the heart of the disciple might not be touched at the vision of Christ's humiliation for him. The words of Christ were spoken, not to Peter, but to the one who was trying to separate him from his Redeemer. “Get thee behind Me, Satan.” No longer interpose between Me and My erring servant. Let Me come face to face with Peter, that I may reveal to him the mystery of My love. DA 416.1"
EGW directly quotes and interprets Matthew 16:23, elaborating on the context of Satan's influence through Peter.
"Elder White arose, and said: “I am distressed. The Spirit of God is grieved. I resist this influence in the name of the Lord. O God, rebuke this foul spirit.” LS 82.2"
Both passages involve rebuking a negative spiritual influence. In Matthew, Jesus rebukes Peter (who is acting as a mouthpiece for Satan), and in the EGW passage, Elder White rebukes a 'foul spirit.' The language is similar in its directness.
Matthew 16:24
"Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me."
"of this world's history, and there should be harmonious action in the ranks of Sabbathkeepers. Those who stand aloof from the great work of instructing the people upon this question do not follow where the Great Physician leads the way. If any man will come after Me,” Christ said, “let him deny himself, and take up his cross, and follow Me.” Matthew 16:24 . 6T 378.2"
EGW directly quotes Matthew 16:24.
"The lesson applies to believers in every age. “By their fruits ye shall know them.” Matthew 7:20 . The inward adorning of a meek and quiet spirit is priceless. In the life of the true Christian the outward adorning is always in harmony with the inward peace and holiness. “If any man will come after Me,” Christ said, “let him deny himself, and take up his cross, and follow Me.” Matthew 16:24 . Self-denial and sacrifice will mark the Christian's life. Evidence that the taste is converted will be seen in the dress of all who walk in the path cast up for the ransomed of the Lord. AA 523.2"
EGW directly quotes Matthew 16:24.
"Those who would gain the blessing of sanctification must first learn the meaning of self-sacrifice. The cross of Christ is the central pillar on which hangs the “far more exceeding and eternal weight of glory.” “If any man will come after Me,” Christ says, “let him deny himself, and take up his cross, and follow Me.” 2 Corinthians 4:17 ; Matthew 16:24 . It is the fragrance of our love for our fellow men that reveals our love for God. It is patience in service that brings rest to the soul. It is through humble, diligent, faithful toil that the welfare of Israel is promoted. God upholds and strengthens the one who is willing to follow in Christ's way. AA 560.2"
EGW directly quotes Matthew 16:24.
"To become a disciple of Christ is to deny self and follow Jesus through evil as well as good report. Few are doing this now. Many prophesy falsely, and the people love to have it so; but what will be done in the end thereof? What will be the decision when their work, with all its results, shall be brought in review before God? 5T 222.1"
EGW directly references the principle of self-denial and following Jesus, which is the core message of Matthew 16:24. The connection is clear and intentional.
"Christ revealed in the Bible, by practicing His virtues, the believer will be changed into the same likeness of goodness and mercy. Christ's work of self-denial and sacrifice brought into the daily life will develop the faith that works by love and purifies the soul. There are many who wish to evade the cross-bearing part, but the Lord speaks to all when He says, “If any man will come after Me, let him deny himself, and take up his cross, and follow Me.” Matthew 16:24 . CT 249.1"
EGW directly quotes Matthew 16:24.
"***** In establishing the work in new places, economize in every possible way. Gather up the fragments; let nothing be lost. The work of soul-saving must be carried on in the way that Christ has marked out. He declares, “If any man will come after Me, let him deny himself, and take up his cross, and follow Me.” [ Matthew 16:24 .] Only by obeying this word can we be His disciples. We are nearing the end of this earth's history, and the different lines of God's work are to be carried forward with much more self-sacrifice than has yet been manifested.— Idem, pages 239, 240 . GW 463.2"
Ellen White directly references Matthew 16:24 in this passage.
"Let teachers, from the highest to the lowest, seek to understand what it means to glory in the cross of Christ. Then by precept and example they can teach their students the blessings it brings to those who bear it manfully and bravely. The Saviour declares, “If any man will come after Me, let him deny himself, and take up his cross, and follow Me.” Matthew 16:24 . And to all who lift it and bear it after Christ, the cross is a pledge of the crown of immortality that they will receive. CT 23.2"
Ellen White directly references Matthew 16:24 in this passage.
"***** In establishing the work in new places, economize in every possible way. Gather up the fragments; let nothing be lost. The work of soul saving must be carried on in the way that Christ has marked out. He declares: “If any man will come after Me, let him deny himself, and take up his cross, and follow Me.” Matthew 16:24 . Only by obeying this word can we be His disciples. We are nearing the end of this earth's history, and the different lines of God's work are to be carried forward with much more self-sacrifice than has yet been manifested. 7T 239.4"
Ellen White directly references Matthew 16:24 in this passage.
"I have no higher wish than to see our youth imbued with that spirit of pure religion which will lead them to take up the cross and follow Jesus. Go forth, young disciples of Christ, controlled by principle, clad in the robes of purity and righteousness. Your Saviour will guide you into the position best suited to your talents and where you can be most useful. In the path of duty you may be sure of receiving grace sufficient for your day. 5T 87.3"
The EGW passage directly alludes to Matthew 16:24, using the phrase 'take up the cross and follow Jesus,' which is central to the verse's meaning.
"The truth of God has never been popular with the world. The natural heart is ever averse to the truth. I thank God that we must renounce the love of the world, and pride of heart, and everything which tends to idolatry, in order to be followers of the Man of Calvary. Those who obey the truth will never be loved and honored by the world. From the lips of the divine Teacher, as He walked in humility among the children of men, were heard the words: Whosoever will be My disciple, let him take up his cross , and follow Me. Yes, follow our Exemplar. Was He seeking for praise and honor of men? Oh, no! Shall we then seek for honor or praise from worldlings? 2T 491.1"
The EGW passage directly quotes Matthew 16:24, making the connection explicit.
"For these disciples the mission of Christ finally accomplished its purpose. Little by little His example and His lessons of self-abnegation molded their characters. His death destroyed their hope of worldly greatness. The fall of Peter, the apostasy of Judas, their own failure in forsaking Christ in His anguish and peril, swept away their self-sufficiency. They saw their own weakness; they saw something of the greatness of the work committed to them; they felt their need of their Master's guidance at every step. Ed 93.3"
The EGW passage directly reflects the principle of self-denial taught by Jesus in Matthew 16:24, showing how the disciples' experiences led them to embrace this principle.
"in the world, it was right. I replied that we were poor fallen mortals, and instead of decorating these bodies because Solomon's temple was gloriously adorned, we should remember our fallen condition, and that it cost the suffering and death of the Son of God to redeem us. This thought should cause in us self-abasement. Jesus is our pattern. If He would lay aside His humiliation and sufferings, and cry, “If any man will come after Me, let him please himself, and enjoy the world, and he shall be My disciple,” the multitude would believe and follow Him. But Jesus will come to us in no other character than that of the meek, crucified One. If we would be with Him in Heaven, we must be like Him on earth. The world will claim its own; and whoever will overcome, must leave what belongs to it. LS 113.3"
The EGW passage directly quotes and expands upon the concept of self-denial and following Jesus, as presented in Matthew 16:24. The confidence remains high as it is a clear and direct reference.
Sister K, I saw that you have a work to do. You must die to pride and let your whole interest be in the truth. Your eternal interest depends upon the course you now pursue. If you obtain eternal life, you must live for it and deny self. Come out from the world, and be separate. Your life must be marked with sobriety, watchfulness, and prayer. Angels are watching the development of character and weighing moral worth. All our words and acts are passing in review before God. It is a fearful, solemn time. The hope of eternal life is not to be taken up upon slight grounds; it must be settled between God and your own soul. Some will lean upon others’ judgment and experience rather than be at the trouble of a close examination of their own hearts, and will pass along for months and years with no witness of the Spirit of God, or evidence of their acceptance. They deceive themselves. They have a supposed hope, but lack the essential qualifications of a Christian. First there must be a thorough …
The EGW passage directly echoes the principle of self-denial found in Matthew 16:24. The phrase 'deny self' is explicitly used in both passages, and both emphasize the necessity of this for following Christ and obtaining eternal life.
"chains that have bound us in slavery to fashion? How shall we recover our wasted opportunities? how bring our powers into healthful, vigorous action? There is only one way, and that is to make the Bible our rule of life. All should work earnestly to do good to others, watch unto prayer, take up the long-neglected cross, and heed the warnings and injunctions of Him who has said: “Whosoever will come after Me, let him deny himself, and take up his cross, and follow Me.” 4T 631.2"
EGW directly quotes Matthew 16:24, making it an explicit allusion. The context in EGW's writing reinforces the meaning of self-denial and following Christ.
God is displeased with the lack of self-denial in some of His servants. They have not the burden of the work upon them. They seem to be in a deathlike stupor. Angels of God stand amazed and ashamed of this lack of self-denial and perseverance. While the Author of our salvation was laboring and suffering for us, He denied Himself, and His whole life was one continued scene of toil and privation. He could have passed His days on earth in ease and plenty, and appropriated to Himself the pleasures of this life; but He considered not His own convenience. He lived to do others good. He suffered to save others from suffering. He endured to the end and finished the work which was given Him to do. All this was to save us from ruin. And now, can it be that we, the unworthy objects of so great love, will seek a better position in this life than was given to our Lord? Every moment of our lives we have been partakers of the blessings of His great love, and for this very reason we cannot fully reali…
The EGW passage directly echoes the principle of self-denial as exemplified by Christ, which is the core message of Matthew 16:24. The connection is strong and explicit.
"God has spoken, and He means that man shall obey. He does not inquire if it is convenient for him to do so. The Lord of life and glory did not consult His convenience or pleasure when He left His station of high command to become a man of sorrows and acquainted with grief, accepting ignominy and death in order to deliver man from the consequence of his disobedience. Jesus died, not to save man in his sins, but from his sins. Man is to leave the error of his ways, to follow the example of Christ, to take up his cross and follow Him, denying self, and obeying God at any cost. 4T 250.4"
EGW directly references the concept of self-denial and taking up one's cross to follow Christ, which is the core message of Matthew 16:24.
"You are not now on the right track to obtain that peace and happiness which the true, humble, cross-bearing believer is sure to receive. You have the stamp of your father's character. You have a selfish disposition; you do not realize this, but it is true. Your principal thoughts are for yourself, to please yourself, to do those things which will be most agreeable to yourself, without reference to the happiness of those around you. You are making a mistake in searching for happiness. If you find it, it will be in the performance of duty and the forgetfulness of self. While your thoughts are so much upon yourself, you cannot be happy. 3T 329.4"
The EGW passage directly echoes the principle of self-denial and cross-bearing found in Matthew 16:24. The emphasis on forgetting self, performing duty, and not prioritizing personal happiness aligns perfectly with the call to deny oneself and follow Christ.
Jesus now explained to His disciples that His own life of self-abnegation was an example of what theirs should be. Calling about Him, with the disciples, the people who had been lingering near, He said, “If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me.” The cross was associated with the power of Rome. It was the instrument of the most cruel and humiliating form of death. The lowest criminals were required to bear the cross to the place of execution; and often as it was about to be laid upon their shoulders, they resisted with desperate violence, until they were overpowered, and the instrument of torture was bound upon them. But Jesus bade His followers take up the cross and bear it after Him. To the disciples His words, though dimly comprehended, pointed to their submission to the most bitter humiliation,— submission even unto death for the sake of Christ. No more complete self-surrender could the Saviour's words have pictured. But all th…
The EGW passage directly quotes and expands upon Matthew 16:24, making the connection explicit.
"There can be no growth or fruitfulness in the life that is centered in self. If you have accepted Christ as a personal Saviour, you are to forget yourself, and try to help others. Talk of the love of Christ, tell of His goodness. Do every duty that presents itself. Carry the burden of souls upon your heart, and by every means in your power seek to save the lost. As you receive the Spirit of Christ—the Spirit of unselfish love and labor for others—you will grow and bring forth fruit. The graces of the Spirit will ripen in your character. Your faith will increase, your convictions deepen, your love be made perfect. More and more you will reflect the likeness of Christ in all that is pure, noble, and lovely. COL 67.3"
EGW's emphasis on selflessness and service to others as essential for spiritual growth directly reflects the principle of self-denial taught by Jesus in Matthew 16:24.
"Jesus does not present to His followers the hope of attaining earthly glory and riches, of living a life free from trial. Instead He calls upon them to follow Him in the path of self-denial and reproach. He who came to redeem the world was opposed by the united forces of evil. In an unpitying confederacy, evil men and evil angels arrayed themselves against the Prince of Peace. His every word and act revealed divine compassion, and His unlikeness to the world provoked the bitterest hostility. AA 576.1"
EGW's statement directly reflects the principle Jesus taught in Matthew 16:24 about self-denial and following Him.
"you now worthy of a persevering, untiring, lifelong effort. It is the salvation of your soul—everlasting life. And this demands self-denial, sacrifice, and close study. You must be purified and refined. You lack the saving influence of the Spirit of God. You mingle with your associates and forget that you have named the name of Christ. You act and dress like them. 1T 242.1"
The EGW passage directly echoes the call to self-denial found in Matthew 16:24, making it a clear application of the principle.
"I saw that some hardly know as yet what self-denial or sacrifice is, or what it is to suffer for the truth's sake. But none will enter heaven without making a sacrifice. A spirit of self-denial and sacrifice should be cherished. Some have not sacrificed themselves, their own bodies, on the altar of God. They indulge in hasty, fitful temper, gratify their appetites, and attend to their own self-interest, regardless of the cause of God. Those who are willing to make any sacrifice for eternal life, will have it; and it will be worth suffering for, worth crucifying self for, and sacrificing every idol for. The far more exceeding and eternal weight of glory swallows up everything and eclipses every earthly pleasure. 1T 126.2"
The EGW passage directly echoes the call to self-denial in Matthew 16:24, emphasizing the necessity of sacrifice for salvation.
"We should not wish to invent something to make a cross; but if God presents to us a cross, we should cheerfully bear it. In the acceptance of the cross we are distinguished from the world, who love us not and ridicule our peculiarity. Christ was hated by the world because He was not of the world. Can His followers expect to fare better than their Master? If we pass along without receiving censure or frowns from the world we may be alarmed, for it is our conformity to the world which makes us so much like them that there is nothing to arouse their envy or malice; there is no collision of spirits. The world despises the cross. “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” 1 Corinthians 1:18 . “But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” Galatians 6:14 . [See Appendix .] 1T 525.2"
The EGW passage directly discusses bearing the cross and being distinct from the world, which aligns with the concept of taking up one's cross as presented in Matthew 16:24. The connection is more than just thematic; it's a direct application of the biblical principle.
"I was shown that if you had been walking in the light you would have taken your position decidedly for the truth. Your example would have shown that you considered the truth you profess of that importance that your affections and heart could go only where the image of Christ was discernible. Christ now says to you: Which will you have, Me or the world? Your decision is to be made here. Will you follow the promptings of an unsanctified heart, turn away from self-denial for Christ's sake, and step over the cross without lifting it? Or will you lift that cross, heavy though it may be, and make some sacrifice for the truth's sake? May God help you to see where you are, that you may place a true estimate upon eternal things. You now have so little spiritual eyesight that the holy and sacred are placed upon a level with the common. You have responsibilities. Your influence affects your sisters to a great extent. Your only safety is in separation from the world. 3T 41.1"
EGW uses the language of 'taking up the cross' which is a clear reference to Matthew 16:24.
"During the few minutes in which I received instruction from Elder Stockman, I had obtained more knowledge on the subject of God's love and pitying tenderness than from all the sermons and exhortations to which I had ever listened. I returned home and again went before the Lord, promising to do and suffer anything He might require of me, if only the smiles of Jesus might cheer my heart. The same duty was presented to me that had troubled my mind before—to take up my cross among the assembled people of God. An opportunity was not long wanting; there was a prayer meeting that evening, which I attended. 1T 30.3"
EGW directly references the concept of 'taking up my cross' which is a clear echo of Matthew 16:24. The context of doing and suffering anything required by God aligns with the principle of self-denial and following Jesus as described in the verse.
"Thousands would accept the truth if they could do so without denying self, but this class would never build up the cause of God. These would never march out valiantly against the enemy,—the world, the love of self, and the lusts of the flesh,—trusting their divine Leader to give them the victory. The church needs faithful Calebs and Joshuas, who are ready to accept eternal life on God's simple condition of obedience. Our churches are suffering for laborers. The world is our field. Missionaries are wanted in cities and villages that are more certainly bound by idolatry than are the pagans of the East, who have never seen the light of truth. The true missionary spirit has deserted the churches that make so exalted a profession; their hearts are no longer aglow with love for souls and a desire to lead them into the fold of Christ. We want earnest workers. Are there none to respond to the cry that goes up from every quarter: “Come over ...and help us”? 4T 155.4"
EGW directly references the principle of self-denial for following God, which is the core message of Matthew 16:24. She applies this principle to the need for dedicated workers in the church.
"In this tide of worldliness and pleasure seeking, self-denial and self-sacrifice for Christ's sake are almost wholly lost. “Some of the men and women now in active life in our churches were educated, when children, to make sacrifices in order to be able to give or do something for Christ.” But “if funds are wanted now, ... nobody must be called on to give. Oh, no! have a fair, tableau, mock trial, antiquarian supper, or something to eat— anything to amuse the people.” GC 387.2"
The EGW passage directly addresses the principle of self-denial and sacrifice for Christ, contrasting it with worldly pleasure-seeking. This is a clear echo of Matthew 16:24, where Jesus instructs his disciples to deny themselves and take up their cross.
"Christian workers are to meet the people where they are, and educate them, not in pride, but in character building. Teach them how Christ worked and denied Himself. Help them to learn from Him the lessons of self- denial and sacrifice. Teach them to beware of self-indulgence in conforming to fashion. Life is too valuable, too full of solemn, sacred responsibilities, to be wasted in pleasing self. MH 198.1"
The EGW passage directly references and expands upon the concept of self-denial as taught by Christ, mirroring the core message of Matthew 16:24.
"Jesus thus made known to Peter the very manner of his death; He even foretold the stretching forth of his hands upon the cross. Again He bade His disciple, “Follow Me.” Peter was not disheartened by the revelation. He felt willing to suffer any death for his Lord. DA 815.4"
The EGW passage directly references Peter's death and connects it to the call to 'follow me,' which is a central theme in Matthew 16:24 regarding discipleship and taking up one's cross. The passage amplifies the idea of following Christ even unto death.
"To Peter the words “Follow Me” were full of instruction. Not only for his death, but for every step of his life, was the lesson given. Hitherto Peter had been inclined to act independently. He had tried to plan for the work of God, instead of waiting to follow out God's plan. But he could gain nothing by rushing on before the Lord. Jesus bids him, “Follow Me.” Do not run ahead of Me. Then you will not have the hosts of Satan to meet alone. Let Me go before you, and you will not be overcome by the enemy. DA 816.1"
The EGW passage directly uses the phrase 'Follow Me' from Matthew 16:24 and expands on its meaning, applying it to Peter's life and emphasizing the importance of following God's plan rather than acting independently. This is a direct application of the principle found in the verse.
"Christ had spoken a sacred, eternal truth regarding the relation between Himself and His followers. He knew the character of those who claimed to be His disciples, and His words tested their faith. He declared that they were to believe and act upon His teaching. All who received Him would partake of His nature, and be conformed to His character. This involved the relinquishment of their cherished ambitions. It required the complete surrender of themselves to Jesus. They were called to become self-sacrificing, meek and lowly in heart. They must walk in the narrow path traveled by the Man of Calvary, if they would share in the gift of life and the glory of heaven. DA 391.2"
The EGW passage directly reflects the principle of self-denial and following Christ, as stated in Matthew 16:24. The call to relinquish ambitions and surrender to Jesus aligns with the concept of denying oneself.
"I saw how little the Pattern was studied, how little exalted before them. How little do the young suffer, or deny self, for their religion! To sacrifice is scarcely thought of among them. They entirely fail of imitating the Pattern in this respect. I saw that the language of their lives is: Self must be gratified, pride must be indulged. They forget the Man of Sorrows, who was acquainted with grief. The sufferings of Jesus in Gethsemane, His sweating as it were great drops of blood in the garden, the platted crown of thorns that pierced His holy brow, do not move them. They have become benumbed. Their sensibilities are blunted, and they have lost all sense of the great sacrifice made for them. They can sit and listen to the story of the cross, hear how the cruel nails were driven through the hands and feet of the Son of God, and it does not stir the depths of the soul. 1T 155.1"
Matthew 16:24 calls for self-denial to follow Jesus, which is the core of the EGW passage's lament about the young not denying themselves or sacrificing for their religion.
"The style of a physician's dress, his equipage, his furniture, count not one jot with God. He cannot work by His Holy Spirit with those who try to compete with the world in dress and display. He who follows Christ must deny himself and take up the cross. 6T 251.3"
The phrase 'deny himself and take up the cross' is a clear and direct allusion to Matthew 16:24, making the connection undeniable.
"With every truly converted soul the relation to God and to eternal things will be the great topic of life. But where, in the popular churches of today, is the spirit of consecration to God? The converts do not renounce their pride and love of the world. They are no more willing to deny self, to take up the cross, and follow the meek and lowly Jesus, than before their conversion. Religion has become the sport of infidels and skeptics because so many who bear its name are ignorant of its principles. The power of godliness has well-nigh departed from many of the churches. Picnics, church theatricals, church fairs, fine houses, personal display, have banished thoughts of God. Lands and goods and worldly occupations engross the mind, and things of eternal interest receive hardly a passing notice. GC 463.3"
EGW echoes the sentiment of denying oneself and taking up the cross to follow Jesus, as stated in Matthew 16:24. While not a direct quote, the thematic connection is strong and clear.
"Said the angel: “Jesus left a bright track for you to follow. Tread closely in His footsteps. Share His life of self-denial, His self-sacrificing life, and inherit with Him the crown of glory.” 1T 170.3"
The EGW passage emphasizes self-denial as a key aspect of following Jesus, which aligns directly with the principle outlined in Matthew 16:24.
"The young do not take the burden of the cause of God, or feel any responsibility in regard to it. Is it because God has excused them? Oh, no; they excuse themselves! They are eased, and others are burdened. They do not realize that they are not their own. Their strength, their time, is not their own. They are bought with a price. A dear sacrifice was made for them, and unless they possess the spirit of self-denial and sacrifice, they can never possess the immortal inheritance. 1T 178.1"
The EGW passage directly echoes the principle of self-denial and sacrifice found in Matthew 16:24, applying it to the responsibility of young people in the cause of God. The phrase 'deny himself' is clearly reflected in 'spirit of self-denial and sacrifice'.
"All I can say to you is: Take up the light which God has given you and follow it at any cost to yourselves. This is your only safety. You have a work to do to come into harmony, and may the Lord help you to do it even if self is crucified. Gather up the rays of light that have been slighted and rejected. Gather them up with meekness, with trembling, and with fear. The sin of ancient Israel was in disregarding the expressed will of God and following their own way according to the leadings of unsanctified hearts. Modern Israel are fast following in their footsteps, and the displeasure of the Lord is as surely resting upon them. 5T 93.3"
The passage echoes the call to self-denial and following God, central to Matthew 16:24, although it doesn't directly quote it. The idea of 'crucifying self' is a strong parallel to 'take up his cross'.
Some of the servants of God have given up their lives to spend and be spent for the cause of God, until their constitutions are broken down, and they are almost worn out with mental labor, incessant care, toil, and privations. Others have not had and would not take the burden upon them. Yet just such ones think they have a hard time, because they have never experienced hardships. They never have been baptized into the suffering part, and never will be as long as they manifest so much weakness and so little fortitude, and love their ease so well. From what God has shown me, there needs to be a scourging among the ministers, that the slothful, dilatory, and self-caring ones may be scourged out, and there remain a pure, faithful, and self-sacrificing company who will not study their ease, but will minister faithfully in word and doctrine, willing to suffer and endure all things for Christ's sake, and to save those for whom He died. Let these servants feel the woe upon them if they preach …
The EGW passage directly echoes the call to self-denial and sacrifice found in Matthew 16:24, applying it specifically to ministers. The concept of 'taking up the cross' is reflected in the willingness to 'suffer and endure all things for Christ's sake.'
"“What can I say to our people that will lead them to follow the course that will be for their present and future good? Will not those in Battle Creek heed the light given them by God? Will they not deny self, lift the cross, and follow Jesus? Will they not obey the call of their Leader to leave Battle Creek and build up interests in other places? Will they not go to the dark places of the earth to tell the story of the love of Christ, trusting in God to give them success? 8T 216.1"
EGW uses the phrase 'deny self, lift the cross, and follow Jesus,' which is a direct reference to Matthew 16:24.
"Simon had heard of Jesus. His sons were believers in the Saviour, but he himself was not a disciple. The bearing of the cross to Calvary was a blessing to Simon, and he was ever after grateful for this providence. It led him to take upon himself the cross of Christ from choice, and ever cheerfully stand beneath its burden. DA 742.3 Not a few women are in the crowd that follow the Uncondemned to His cruel death. Their attention is fixed upon Jesus. Some of them have seen Him before. Some have carried to Him their sick and suffering ones. Some have themselves been healed. The story of the scenes that have taken place is related. They wonder at the hatred of the crowd toward Him for whom their own hearts are melting and ready to break. And notwithstanding the action of the maddened throng, and the angry words of the priests and rulers, these women give expression to their sympathy. As Jesus falls fainting beneath the cross, they break forth into mournful wailing. DA 742.4"
EGW connects Simon's experience of carrying the cross to the concept of taking up one's own cross, a concept directly stated in Matthew 16:24. She also describes the women weeping, which is a separate event.
"I am thankful that you have noble sons who are seeking to walk in the ways of the Lord; but I hope you will discern more clearly the path of duty in respect to their associations. This will determine whether you are growing in spirituality, or whether you are dwarfed in your religious life. The stern dictates of conscience must be obeyed, even though it be difficult; and it will help you to gain in moral power. Duties are often crosses which we must lift. Prayer and praise to God are not always offered without a struggle. Self-denial and cross bearing lie directly in the path we must travel if we reach the gates of the city of God. Jesus has led the way; will we follow? 5T 548.2"
The EGW passage directly alludes to the concept of taking up one's cross and following Jesus, which is the central theme of Matthew 16:24. It connects this idea to the challenges and self-denial involved in living a spiritual life.
"All are required to have an interest in this work. Those who use tobacco, tea, and coffee should lay aside those idols, and put their cost into the treasury of the Lord. Some have never made a sacrifice for the cause of God, and are asleep as to what God requires of them. Some of the very poorest will have the greatest struggle to deny themselves of these stimulants. This individual sacrifice is not required because the cause of God is suffering for means. But every heart will be tested, every character developed. It is principle that God's people must act upon. The living principle must be carried out in the life. 1T 222.1"
The EGW passage directly applies the principle of self-denial found in Matthew 16:24 to specific habits (tobacco, tea, coffee) and financial sacrifice for the church.
"moral worth. Some were in positions in life which made the cross of present truth heavy to bear, or, at least, they thought so. Others, who had reached the middle age of life, had been brought up from childhood to keep the Sabbath, but had not borne the cross of Christ. These were in a position where it seemed hard to move them. They needed to be shaken from relying on their good works and to be brought to feel their lost condition without Christ. We could not give up these souls, and labored with our might to help them. They were at last moved, and I have since been made glad to hear from some of them, and good news respecting all of them. We hope that the love of this world will not shut the love of God out of their hearts. God is converting strong men of wealth and bringing them into the ranks. If they would prosper in the Christian life, grow in grace, and at last reap a rich reward, they will have to use of their abundance to advance the cause of truth. 1T 665.2"
The EGW passage mentions the 'cross of present truth' being heavy to bear and the need to 'bear the cross of Christ,' which aligns with the concept of denying oneself and taking up one's cross to follow Jesus, as stated in Matthew 16:24.
"Those who really possess the religion of Jesus will not be ashamed nor afraid to bear the cross before those who have more experience than they. They will, if they earnestly long to be right, desire all the help they can get from older Christians. Gladly will they be helped by them; hearts that are warmed by love to God will not be hindered by trifles in the Christian course. They will talk out what the Spirit of God works in. They will sing it out, pray it out. It is the lack of religion, lack of holy living, that makes the young backward. Their life condemns them. They know they do not live as Christians should, therefore they have not confidence toward God, or before the church. 1T 154.2"
The EGW passage directly references 'bearing the cross' and connects it to following Jesus, which is the central theme of Matthew 16:24.
While engaged in the work that God has given them to do, they will find no time and have no disposition to glorify themselves; neither will they find time to murmur or complain, for their affections are centered on things above, not on earthly things. Heart, soul, and body will then be enlisted in the work of the Master. They will not labor selfishly, but will deny themselves for Christ's sake. They will lift His cross, for they are His true disciples. They will feed day by day upon the precious truths of God's word, and will thus be strengthened for duty and braced for trial. In this way they will become strong, well-developed men and women in Christ. They will then be true sons and daughters of the heavenly King. The greatness of the truth which they love and contemplate will expand the mind, strengthen the judgment, and elevate the character. They will not be novices in the great work of saving souls, for they are working with the wisdom given them of God. Neither will they be dwarf…
EGW directly references the concept of denying oneself and taking up the cross, which is a clear allusion to Matthew 16:24.
"Thousands are doing this. They think to secure for their children the benefits of the gospel while they deny its spirit. But this cannot be. Those who reject the privilege of fellowship with Christ in service, reject the only training that imparts a fitness for participation with Him in His glory. They reject the training that in this life gives strength and nobility of character. Many a father and mother, denying their children to the cross of Christ, have learned too late that they were thus giving them over to the enemy of God and man. They sealed their ruin, not alone for the future but for the present life. Temptation overcame them. They grew up a curse to the world, a grief and shame to those who gave them being. Ed 264.3"
EGW's passage discusses the denial of self and the cross of Christ in the context of raising children, which aligns with the core message of Matthew 16:24. The connection is thematic, focusing on the principle of self-denial in discipleship.
Christ demands all. If He required less, His sacrifice was too dear, too great to make to bring us up to such a level. Our holy faith cries out, Separation. We should not be conformed to the world, or to dead, heartless professors. “Be ye transformed by the renewing of your mind.” This is a self-denying way. And when you think that the way is too strait, that there is too much self-denial in this narrow path; when you say, How hard to give up all, ask yourselves the question, What did Christ give up for me? This question puts anything that we may call self-denial in the shade. Behold Him in the garden, sweating great drops of blood. A solitary angel is sent from heaven to strengthen the Son of God. Follow Him on His way to the judgment hall, while He is derided, mocked, and insulted by that infuriated mob. Behold Him clothed in that old purple kingly robe. Hear the coarse jest and cruel mocking. See them place upon that noble brow the crown of thorns, and then smite Him with a reed, ca…
The EGW passage directly echoes the principle of self-denial and following Christ, which is the core message of Matthew 16:24. The call to 'give up all' and the description of Christ's sacrifice directly amplify the call to 'deny himself'.
"Some have felt tempted to take themselves from the work, to labor with their hands. I saw that if the hand of God should be taken from them, and they be left subject to disease and death, then they would know what trouble is. It is a fearful thing to murmur against God. They do not bear in mind that the way which they are traveling is a rugged, self-denying, self-crucifying way, and they must not expect everything to move on as smoothly as though they were traveling in the broad road. 1T 129.2"
The EGW passage directly references the concept of self-denial and self-crucifixion as part of the Christian journey, echoing the sentiment in Matthew 16:24 about denying oneself and taking up one's cross to follow Jesus.
"If the words of eternal life are sown in the heart, fruit will be produced unto righteousness and peace. A spirit of self-sufficiency and self-importance must be overcome by you, my dear brother. You should cultivate a spirit that is willing to be instructed and counseled. Whatever others may say or do, you should say: What is that to me? Christ has bidden me follow Him. You should cultivate a spirit of meekness. You need an experience in genuine godliness, and unless you have this, you cannot engage in the work of God understandingly. Your spirit must soften and be subdued by being brought into obedience to the will of Christ. You should at all times maintain the lowly dignity of a follower of Jesus. Our deportment, our words and actions, preach to others. We are living epistles, known and read of all men. 3T 65.2"
The EGW passage emphasizes self-denial and following Christ, mirroring the core message of Matthew 16:24. The call to overcome self-sufficiency and follow Christ's bidding directly aligns with the biblical verse's call to deny oneself and take up one's cross.
"The principle of the cross of Christ brings all who believe under heavy obligations to deny self, to impart light to others, and to give of their means to extend the light. If they are in connection with heaven they will be engaged in the work in harmony with the angels. 3T 382.1"
Both passages emphasize the principle of self-denial. Matthew 16:24 calls for disciples to deny themselves and take up their cross, while EGW connects this principle to sharing light and giving to others.
"Many are not sensible of their condition and their danger; and there is much in the nature and manner of Christ's work averse to every worldly principle and opposed to the pride of the human heart. Jesus requires us to trust ourselves wholly to His hands and confide in His love and wisdom. 5T 219.2"
The EGW passage echoes the sentiment of self-denial and complete surrender to Christ found in Matthew 16:24. The idea of trusting wholly in Christ's hands aligns with the call to deny oneself and follow Him.
"Finally the time was appointed for us to receive this solemn ordinance. It was a windy day when we, twelve in number, went down into the sea to be baptized. The waves ran high and dashed upon the shore; but as I took up this heavy cross, my peace was like a river. When I arose from the water, my strength was nearly gone, for the power of the Lord rested upon me. I felt that henceforth I was not of this world, but had risen from the watery grave into a newness of life. 1T 20.1"
EGW directly uses the phrase 'take up this heavy cross' in the context of baptism, which is a clear allusion to Matthew 16:24. The context of self-denial and following Christ is also present, though less explicit.
"Christ gave this man a test. He called upon him to choose between the heavenly treasure and worldly greatness. The heavenly treasure was assured him if he would follow Christ. But self must yield; his will must be given into Christ's control. The very holiness of God was offered to the young ruler. He had the privilege of becoming a son of God, and a coheir with Christ to the heavenly treasure. But he must take up the cross, and follow the Saviour in the path of self-denial. DA 519.5"
EGW alludes to Matthew 16:24 by mentioning taking up the cross and following Christ, which is a central theme in both passages.
"All true followers of Jesus will have sacrifices to make. God will prove them and test the genuineness of their faith. I have been shown that the true followers of Jesus will discard picnics, donations, shows, and other gatherings for pleasure. They can find no Jesus there, and no influence which will make them heavenly minded and increase their growth in grace. The word of God obeyed leads us to come out from all these things and be separate. The things of the world are sought for, and considered worthy to be admired and enjoyed, by all those who are not devoted lovers of the cross and spiritual worshipers of a crucified Jesus. 1T 288.1"
The EGW passage echoes the principle of self-denial and sacrifice inherent in following Jesus, as expressed in Matthew 16:24. The call to 'discard picnics, donations, shows, and other gatherings for pleasure' aligns with the idea of denying oneself.
Selfishness, which manifests itself in a variety of ways according to circumstances and the peculiar organization of individuals, must die. If you had children, and your mind were compelled to be called away from yourself to care for them, to instruct them, and be an example to them, it would be an advantage to you. You have called forth in your home the attention and forbearance which are required to be exercised toward children. This attention you require and will have. But you have not thought it any part of your duty to care for, or seek to advantage, others. You are willful and very set to carry out your own plans. When everything is smooth in your pathway, you manifest the fruits we expect to see borne by a Christian; but when your path is crossed, the result is the opposite. Like a spoiled child which deserves chastisement, you have a spell of perverse willfulness. When two compose a family, as in your case, and there are no children to call into exercise patience, forbearance, …
Both passages discuss self-denial. The EGW passage speaks of selfishness needing to die, while Matthew 16:24 speaks of denying oneself. This is a clear thematic parallel.
"If you do not feel that it is an honor to be a partaker of the sufferings of Christ; if you feel no burden of soul for those who are ready to perish; if you are unwilling to sacrifice that you may save means for the work that is to be done, there will be no room for you in the kingdom of God. We need to be partakers with Christ of His sufferings and self-denial at every step. We need to have the Spirit of God resting upon us, leading us to constant self-sacrifice. 9T 103.3"
EGW's call to self-sacrifice directly reflects the principle Jesus taught in Matthew 16:24 about denying oneself and taking up one's cross to follow Him.
"If a minister's wife accompanies her husband in his travels, she should not go for her own special enjoyment, to visit and to be waited upon, but to labor with him. She should have a united interest with him to do good. She should be willing to accompany her husband, if home cares do not hinder, and she should aid him in his efforts to save souls. With meekness and humility, yet with a noble self-reliance, she should have a leading influence upon minds around her, and should act her part and bear her cross and burden in meeting, and around the family altar, and in conversation at the fireside. The people expect this, and they have a right to expect it. If these expectations are not realized, the husband's influence is more than half destroyed. GW 201.2"
EGW's call for the minister's wife to labor with her husband and bear her cross aligns with the principle of self-denial and taking up one's cross to follow Christ, as stated in Matthew 16:24.
"a work requiring patience, self-denial, bravery, devotion, faith, and a willingness to sacrifice, if need be, even life itself. So sharp was the contention that Paul and Barnabas separated, the latter following out his convictions and taking Mark with him. “So Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.” AA 202.1"
The EGW passage speaks of sacrifice and self-denial in the context of missionary work, which echoes the principle of self-denial in following Christ as described in Matthew 16:24. The confidence is adjusted upwards because the connection is clear and relevant. The relation type is changed to thematic parallel because it's not a direct principle, but a shared theme.
The minister's wife who is not devoted to God is no help to her husband. While he dwells upon the necessity of bearing the cross and urges the importance of self-denial, the daily example of his wife often contradicts his preaching and destroys its force. In this way she becomes a great hindrance and often leads her husband away from his duty and from God. She does not realize what a sin she is committing. Instead of seeking to be useful, seeking with true love for souls to help such as need help, she shrinks from the task and prefers a useless life. She is not constrained by the power of Christ's love and by unselfish, holy principles. She does not choose to do the will of God, to be a co-worker with her husband, with angels, and with God. When the wife of the minister accompanies her husband in his mission to save souls, it is a great sin for her to hinder him in his work by manifesting unhappy discontent. Yet instead of entering heartily into his labors, seeking every opportunity to…
The EGW passage directly references the concept of bearing the cross and self-denial, which is the core message of Matthew 16:24. The context of the minister's wife's actions undermining the minister's preaching reinforces the importance of self-denial.
"The wives of ministers should live devoted, prayerful lives. But some would enjoy a religion in which there are no crosses and which calls for no self-denial and exertion on their part. Instead of standing nobly for themselves, leaning upon God for strength and bearing their individual responsibility, they have much of the time been dependent upon others, deriving their spiritual life from them. If they would only lean confidingly, in childlike trust, upon God, and have their affections centered in Jesus, deriving their life from Christ, the living Vine, what an amount of good they might do, what a help they might be to others, what a support to their husbands, and what a reward would be theirs in the end! “Well done, good and faithful servants,” would fall like sweetest music upon their ears. The words, “Enter thou into the joy of thy Lord,” would repay them a thousand times for all suffering and trials endured to save precious souls. 1T 452.3"
The EGW passage directly addresses self-denial and taking up one's cross, mirroring the core message of Matthew 16:24. The context of discipleship and following Christ is also present in both.
"There are some who seem to be always seeking for the heavenly pearl. But they do not make an entire surrender of their wrong habits. They do not die to self that Christ may live in them. Therefore they do not find the precious pearl. They have not overcome unholy ambition and their love for worldly attractions. They do not take up the cross and follow Christ in the path of self-denial and sacrifice. Almost Christians, yet not fully Christians, they seem near the kingdom of heaven, but they cannot enter there. Almost but not wholly saved, means to be not almost but wholly lost. COL 118.1"
EGW's statement about taking up the cross and following Christ directly echoes the sentiment and instruction found in Matthew 16:24.
"I was shown the life of Christ. When His self-denial and sacrifice is compared with the trials and sufferings of the wives of some of our ministers, it causes anything which they may call sacrifice to sink into insignificance. If the minister's wife speaks words of discontent and discouragement, the influence upon the husband is disheartening and tends to cripple him in his labor, especially if his success depends upon surrounding influences. Must the minister of God in such cases be crippled or torn from his field of labor to gratify the feelings of his wife, which arise from an unwillingness to yield inclination to duty? The wife should conform her wishes and pleasures to duty, and give up her selfish feelings for the sake of Christ and the truth. Satan has had much to do with controlling the labors of the ministers through the influence of selfish, ease- loving companions. 1T 451.2"
The EGW passage directly applies the principle of self-denial for the sake of Christ and the truth, which is the core message of Matthew 16:24. The call to 'deny himself' is central to both passages.
"My First Public Prayer I returned home, and again went before the Lord, promising to do and suffer anything He might require of me, if only the smiles of Jesus might cheer my heart. The same duty was again presented to me that had troubled my mind before,—to take up my cross among the assembled people of God. An opportunity was not long wanting; there was a prayer meeting that evening at my uncle's, which I attended. LS 37"
EGW uses the phrase "take up my cross" which is a direct allusion to Matthew 16:24. The context of committing to God's will despite suffering further strengthens the connection.
"So with the followers of Christ. We can receive of heaven's light only as we are willing to be emptied of self. We cannot discern the character of God, or accept Christ by faith, unless we consent to the bringing into captivity of every thought to the obedience of Christ. To all who do this the Holy Spirit is given without measure. In Christ “dwelleth all the fullness of the Godhead bodily, and in Him ye are made full.” Colossians 2:9, 10 , R. V. DA 181.1"
Both passages discuss the need to deny oneself in order to follow Christ. The EGW passage expands on this principle, linking it to receiving heaven's light and discerning God's character.
Should all the labor that has been expended on the churches during the past twenty years be again expended upon them, it would fail, as it has failed in the past, of making the members self-denying, cross-bearing followers of Christ. Many have been overfed with spiritual food, while in the world thousands are perishing for the bread of life. Church members must work ; they must educate themselves, striving to reach the high standard set before them. This the Lord will help them to reach if they will co-operate with Him. If they keep their own souls in the love of the truth they will not hold the ministers back from presenting the truth in new fields. 9T 140.2 The large cities should have been worked just as soon as the churches received the light, but many have carried no burden for souls, and Satan, finding them susceptible to his temptations, has spoiled their experience. God asks His people to repent, to be converted, and to return to their first love, which they have lost by their …
The EGW passage uses the phrase 'cross-bearing followers of Christ,' which is a clear reference to the concept presented in Matthew 16:24 of denying oneself and taking up one's cross to follow Jesus. The context of self-denial and discipleship further strengthens the connection.
"The work of God calls for men of high moral powers to engage in its promulgation. Men are wanted whose hearts are nerved with holy fervor, men of strong purpose who are not easily moved, who can lay down every selfish interest and give all for the cross and the crown. The cause of present truth is suffering for men who are loyal to a sense of right and duty, whose moral integrity is firm, and whose energy is equal to the opening providence of God. Such qualifications as these are of more value than untold wealth invested in the work and cause of God. Energy, moral integrity, and strong purpose for the right are qualities that cannot be supplied with any amount of gold. Men possessing these qualifications will have influence everywhere. Their lives will be more powerful than lofty eloquence. God calls for men of heart, men of mind, men of moral integrity, whom He can make the depositaries of His truth, and who will correctly represent its sacred principles in their daily life. 3T 23.1"
EGW's call for self-denial and dedication to the 'cross and the crown' strongly parallels the message of Matthew 16:24, where Jesus instructs his followers to deny themselves, take up their cross, and follow him. The emphasis on sacrifice and commitment is a clear thematic link.
"When the temptation comes to seclude themselves, and to indulge in reading and writing at a time when other duties claim their immediate attention, ministers should be strong enough to deny self, and devote themselves to the work that lies directly before them. This is undoubtedly one of the most trying tests that a studious mind is called to undergo. GW 337.2"
The EGW passage directly applies the principle of self-denial from Matthew 16:24 to the specific context of ministers resisting the temptation to seclude themselves for study.
God indicated that you could be educated to act a part in His cause, but it was necessary that your mind should be trained and disciplined to work in harmony with the plan of God. You could gain the required experience if you would; you had the privilege presented before you of denying your inclination, as your Saviour had given you an example in His life. But you have not placed yourself in a position to learn all that you could and all that it was important for you to learn in order to become a correct worker in the cause of God. There were some things to reform in yourself before the Lord could use you effectually as His instrument. 4T 216.2 Brother C, it was a sacrifice for you to leave your farm; you enjoyed your life there. You did not come to ----- from choice. You had no knowledge of the work in connection with the publishing interest. But you were determined to do the best you could, and in many respects you have done well. But many things have arisen as stumbling blocks in yo…
EGW's call to deny one's inclination and follow Christ's example directly reflects the principle of self-denial found in Matthew 16:24.
"New virtues are revealed in his character as he denies self and lifts the cross, following where Christ leads the way. He loves the Lord Jesus with his whole heart, and Christ becomes his wisdom, his righteousness, his sanctification, and his redemption. 9T 151.3"
The EGW passage speaks of denying self, lifting the cross, and following Christ, which are all central themes in Matthew 16:24. The connection is clear and relevant.
"Dear brother and sister, watch your children with jealous care. The spirit and influence of the world are destroying all desire in them to be true Christians. Let your influence be to draw them from young companions who have no interest in divine things. They must make a sacrifice if they win heaven at last. 1T 243.3"
The EGW passage directly echoes the principle of self-denial for spiritual gain found in Matthew 16:24, particularly in the context of resisting worldly influences and making sacrifices for faith.
Your wife has been no special help to you, but rather a hindrance. Had she received and heeded the testimonies given her more than two years ago she would now be a strong helper with you in the gospel. But she has not received and really acted upon that testimony. Had she done this, her course would have been entirely different. She has not been consecrated to God. She loves her ease, shuns burdens, and does not deny herself. She indulges in indolence, and her example is not worthy of imitation, but is an injury to the cause of God. At times she exerts a strong influence over you, especially if she feels homesick or discontented. Again, in church affairs she has an influence over you. She forms her opinion of this brother or that sister, and expresses dislike or strong attachment, while it has frequently been the case that the very ones she takes into her heart have been a source of great trial to the church. Her unconsecrated state leads her to feel very strong attachments to those wh…
The EGW passage discusses the wife's lack of self-denial and consecration, contrasting it with the call to deny oneself in Matthew 16:24. While not a direct quote, the underlying theme of self-denial for spiritual growth connects the two passages.
"In all their missionary endeavors Paul and Barnabas sought to follow Christ's example of willing sacrifice and faithful, earnest labor for souls. Wide-awake, zealous, untiring, they did not consult inclination or personal ease, but with prayerful anxiety and unceasing activity they sowed the seed of truth. And with the sowing of the seed, the apostles were careful to give to all who took their stand for the gospel, practical instruction that was of untold value. This spirit of earnestness and godly fear made upon the minds of the new disciples a lasting impression regarding the importance of the gospel message. AA 186.2"
The EGW passage describes Paul and Barnabas's missionary endeavors, highlighting their willingness to sacrifice, their earnest labor, and their focus on prayerful anxiety and unceasing activity. This mirrors the principle in Matthew 16:24, where Jesus calls his disciples to deny themselves, take up their cross, and follow him. The EGW passage illustrates this principle in the context of missionary work.
"Looking in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher, until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the Light of life. GW 56.2"
The EGW passage speaks of John's self-abnegation, which aligns with the principle of self-denial taught in Matthew 16:24. John's actions exemplify this principle.
"I saw that many would have to learn what it is to be a Christian—that it is not in name; but it is having the mind of Christ, submitting to the will of God in all things. Especially will the young who have never known what privations or hardships are, who have a set will, and do not bend that will to the glory of God, have a great work to do. They go along very smoothly until their will is crossed, and then they have no control over themselves. They have not the will of God before them. They do not study how they can best glorify God, or advance His cause, or do good to others. But it is self, self, how can it be gratified? Such religion is not worth a straw. Those who possess it will be weighed in the balance and found wanting. 1T 152.3"
The EGW passage emphasizes self-denial and following Christ, which is the core message of Matthew 16:24. The idea of denying oneself is central to both passages.
When trials press you, when despondency and dark unbelief control your thoughts, when selfishness molds your actions, you do not see your need of God and of a deep and thorough knowledge of His will. You know not the will of God, neither can you know it while you live for self. You rely upon your good intentions and resolutions, and the principal sum of life is composed of resolutions made and resolutions broken. What you all need is to die to self, cease clinging to self, and surrender to God. Gladly would I comfort you if I could. Gladly would I praise your good qualities, good purposes, and good acts; but God was not pleased to show me these. He presented before me the hindrances to your gaining the noble, elevated character of holiness needful for you to have that you may not lose the heavenly rest and immortal glory He would have you attain. Look away from yourselves to Jesus. He is all and in all. The merits of the blood of a crucified and risen Saviour will avail to cleanse from…
The call to 'die to self, cease clinging to self, and surrender to God' in the EGW passage closely parallels Jesus' teaching in Matthew 16:24 about denying oneself and taking up one's cross. Both emphasize self-denial as a prerequisite for following Christ.
Are the youth in a position where they can with meekness and fear give an answer to every man that asketh a reason of their hope? I saw that the youth greatly fail of understanding our position. Terrible scenes are just before them, a time of trouble which will test the value of character. Those who have the truth abiding in them will then be developed. Those who have shunned the cross, neglected the word of life, and paid adoration to their own poor selves will be found wanting. They are ensnared by Satan, and will learn too late that they have made a terrible mistake. The pleasures they have sought after prove bitter in the end. Said the angel: “Sacrifice all for God. Self must die. The natural desires and propensities of the unrenewed heart must be subdued.” Flee to the neglected Bible; the words of inspiration are spoken to you; pass them not lightly by. You will meet every word again, to render an account whether you have been a doer of the work, shaping your life according to the…
The EGW passage directly echoes the principle of self-denial and taking up the cross, which is central to Matthew 16:24. The phrase "Self must die" is a clear parallel.
"Finally we reached the last step and stood before the door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. Such a radiant expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings. EW 80.2"
The EGW passage describes leaving possessions behind before entering Jesus' presence, which aligns with the concept of self-denial in Matthew 16:24. Both passages emphasize the need to relinquish worldly attachments to follow Jesus.
"To many minds a deep mystery surrounds the fate of John the Baptist. They question why he should have been left to languish and die in prison. The mystery of this dark providence our human vision cannot penetrate; but it can never shake our confidence in God when we remember that John was but a sharer in the sufferings of Christ. All who follow Christ will wear the crown of sacrifice. They will surely be misunderstood by selfish men, and will be made a mark for the fierce assaults of Satan. It is this principle of self-sacrifice that his kingdom is established to destroy, and he will war against it wherever manifested. DA 223.4"
The EGW passage discusses the suffering and sacrifice that followers of Christ will experience, which aligns with the concept of self-denial and taking up one's cross in Matthew 16:24.
"death to self repulsive; and they close their drowsy eyes and fall under the power of temptation instead of resisting it. AA 565.2"
The EGW passage speaks of 'death to self' and resisting temptation, which aligns with the concept of self-denial in Matthew 16:24. While not a direct quote, the thematic connection is clear.
"You commit sin and deny your Saviour by dwelling on gloomy things, by gathering trials to yourself, and by borrowing troubles. You bring the troubles of tomorrow into today, and embitter your own heart, and bring burdens and a cloud upon those around you, by manufacturing trials. The precious probationary time that God has given you in which to do good and become rich in good works you are very unwise to employ in thinking unhappy thoughts and in airy castle-building. You suffer your imagination to run upon subjects that will bring you no relief or happiness. Your daydreaming stands directly in the way of your obtaining a sound, healthy, intelligent experience in the things of God and a moral fitness for the better life. 3T 332.2"
While not a direct quote, the EGW passage touches on the theme of self-denial and focusing on present duties rather than dwelling on negativity, which aligns with the call to 'deny himself' in Matthew 16:24. The connection is thematic rather than explicit.
"He was at an age when respect and appreciation are most eagerly craved, and these menial offices were deeply mortifying to his natural feelings; but he patiently endured this humiliation, believing that it was necessary because of his sins. GC 123.1"
The EGW passage describes Luther's self-denial and mortification, which aligns with the principle of denying oneself and taking up one's cross as described in Matthew 16:24.
"Chapter 4—Results of Transgression Prominent among the primary causes that led Solomon into extravagance and oppression was his failure to maintain and foster the spirit of self-sacrifice. PK 61"
The EGW passage discusses Solomon's failure to maintain self-sacrifice, which directly relates to the principle Jesus teaches in Matthew 16:24 about denying oneself to follow Him. The connection is a direct application of the principle of self-denial.
"Peter, as a Jew and a foreigner, was condemned to be scourged and crucified. In prospect of this fearful death, the apostle remembered his great sin in denying Jesus in the hour of His trial. Once so unready to acknowledge the cross, he now counted it a joy to yield up his life for the gospel, feeling only that, for him who had denied his Lord, to die in the same manner as his Master died was too great an honor. Peter had sincerely repented of that sin and had been forgiven by Christ, as is shown by the high commission given him to feed the sheep and lambs of the flock. But he could never forgive himself. Not even the thought of the agonies of the last terrible scene could lessen the bitterness of his sorrow and repentance. As a last favor he entreated his executioners that he might be nailed to the cross with his head downward. The request was granted, and in this manner died the great apostle Peter. AA 537.3"
The EGW passage describes Peter's willingness to be crucified, even upside down, as a form of taking up his cross. This echoes the sentiment in Matthew 16:24, where Jesus calls his disciples to 'take up his cross, and follow me.'
"to sacrifice as He sacrificed, a betrayal of sacred trusts, an insult to God? AA 370.2"
The EGW passage speaks of 'sacrifice as He sacrificed' and 'betrayal of sacred trusts,' which thematically aligns with the call to self-denial and following Christ in Matthew 16:24, implying a willingness to sacrifice.
Matthew 16:25
"For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it."
"Every true, self-sacrificing worker for God is willing to spend and be spent for the sake of others. Christ says: “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” John 12:25 . By earnest, thoughtful efforts to help where help is needed, the true Christian shows his love for God and for his fellow beings. He may lose his life in service; but when Christ comes to gather His jewels to Himself, he will find it again. 9T 56.3"
EGW directly quotes John 12:25 and expands upon its meaning in the context of self-sacrificing service to others. The connection is explicit and central to the argument.
"With this truth Christ connects the lesson of self-sacrifice that all should learn: “He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.” All who would bring forth fruit as workers together with Christ must first fall into the ground and die. The life must be cast into the furrow of the world's need. Self-love, self-interest, must perish. And the law of self-sacrifice is the law of self-preservation. The husbandman preserves his grain by casting it away. So in human life. To give is to live. The life that will be preserved is the life that is freely given in service to God and man. Those who for Christ's sake sacrifice their life in this world will keep it unto life eternal. DA 623.5"
EGW directly quotes and elaborates on the principle found in Matthew 16:25, making it an explicit allusion.
"There must be an interchange of taking in and giving out, receiving and imparting. This links us up as laborers together with God. This is the lifework of the Christian. He that will lose his life shall find it. 6T 116.4"
EGW directly quotes and applies the principle from Matthew 16:25 about losing one's life to find it, connecting it to the Christian's lifework of giving and receiving.
"“Whosoever will save his life shall lose it; but whosoever shall lose his life for My sake and the gospel's, the same shall save it.” Selfishness is death. No organ of the body could live should it confine its service to itself. The heart, failing to send its lifeblood to the hand and the head, would quickly lose its power. As our lifeblood, so is the love of Christ diffused through every part of His mystical body. We are members one of another, and the soul that refuses to impart will perish. And “what is a man profited,” said Jesus, “if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” DA 417.2"
The EGW passage directly quotes Matthew 16:25 and expands upon its meaning, making the connection explicit.
"The life spent on self is like the grain that is eaten. It disappears, but there is no increase. A man may gather all he can for self; he may live and think and plan for self; but his life passes away, and he has nothing. The law of self-serving is the law of self-destruction. DA 624.1"
EGW is clearly drawing on the principle articulated in Matthew 16:25, contrasting self-serving with self-sacrifice and its consequences. It's a strong thematic parallel.
"Those who for Christ's sake sacrifice their life in this world, will keep it unto life eternal. COL 86.3"
The EGW passage is a clear restatement of the principle found in Matthew 16:25, emphasizing the sacrifice of earthly life for eternal life in Christ.
"It will require a sacrifice to give yourself to God; but it is a sacrifice of the lower for the higher, the earthly for the spiritual, the perishable for the eternal. God does not design that our will should be destroyed, for it is only through its exercise that we can accomplish what He would have us do. Our will is to be yielded to Him, that we may receive it again, purified and refined, and so linked in sympathy with the Divine that He can pour through us the tides of His love and power. However bitter and painful this surrender may appear to the willful, wayward heart, yet “it is profitable for thee.” MB 62.2"
The EGW passage echoes the principle of losing one's life to find it, aligning with the concept of surrendering one's will to God to receive it back purified, as described in Matthew 16:25.
"Brother C wants his mind to control others, and unless he can have this privilege he is dissatisfied. He is not a peacemaker. His course will cause more confusion and distrust in a church than any ten persons can counteract. His peculiar temperament is such that he will be picking flaws, and finding fault with all but himself. He will not prosper until he learns the lesson that he ought to have learned years ago, humbleness of mind. At his age he will learn this lesson at much cost to self. All his life he has been trying to build himself up, to save himself, to preserve his own life; and he has lost his labor every time. 2T 389.2"
EGW's statement about Brother C trying to save his own life and losing his labor directly reflects the principle taught in Matthew 16:25 about losing one's life for Christ's sake.
"To live for self is to perish. Covetousness, the desire of benefit for self's sake, cuts the soul off from life. It is the spirit of Satan to get, to draw to self. It is the spirit of Christ to give, to sacrifice self for the good of others. “And this is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” 1 John 5:11, 12 . COL 259.1"
The statement 'To live for self is to perish' reflects the principle that those who seek to save their life will lose it, while those who lose their life for Christ's sake will find it.
Matthew 16:26
"For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?"
"Do not flatter yourselves that if you should yield the truth all obstacles to your acquiring property would be removed. Satan tells you this; it is his sophistry. If God's blessing rests upon you because you surrender all to Him, you will prosper. If you turn from God, He will turn from you. His hand can scatter faster than you can gather. “What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” 2T 496.1"
The EGW passage directly quotes Matthew 16:26.
"Forever cease your murmurings in regard to this poor life, but let your soul's burden be, how to secure the better life than this, a title to the mansions prepared for those who are true and faithful to the end. If you make a mistake here, everything is lost. If you devote your lifetime to securing earthly treasures, and lose the heavenly, you will find that you have made a terrible mistake. You cannot have both worlds. “What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?” Says the inspired Paul: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.” 1T 706.1"
EGW directly quotes Matthew 16:26.
"Value of the Treasure The Saviour saw that men were absorbed in getting gain, and were losing sight of eternal realities. He undertook to correct this evil. He sought to break the infatuating spell that was paralyzing the soul. Lifting up His voice He cried, “What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?” Matthew 16:26 . He presents before fallen humanity the nobler world they have lost sight of, that they may behold eternal realities. He takes them to the threshold of the Infinite, flushed with the indescribable glory of God, and shows them the treasure there. COL 106"
The passage directly quotes Matthew 16:26.
"give in exchange for his soul?” Mark 8:36, 37 . Ed 145.1"
The EGW passage directly quotes Mark 8:36, 37, which is a parallel passage to Matthew 16:26. This is a clear and direct allusion.
"In view of the glorious inheritance that may be his, “what shall a man give in exchange for his soul?” Matthew 16:26 . He may be poor, yet he possesses in himself a wealth and dignity that the world could never bestow. The soul redeemed and cleansed from sin, with all its noble powers dedicated to the service of God, is of surpassing worth; and there is joy in heaven in the presence of God and the holy angels over one soul redeemed, a joy that is expressed in songs of holy triumph. SC 126.2"
Ellen White directly references Matthew 16:26 in this passage.
Dear brother, you have neglected to heed the testimonies of warning given you years ago showing you that the enemy was upon your track to open before you the charms of this world, urging you to choose earthly treasure and sacrifice the heavenly reward. Brother E, you cannot afford to do this; there is too much at stake. “What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?” You are selling your soul at a cheap market. You cannot afford to make this great sacrifice. God has entrusted talents to your stewardship. They are your means and your influence. He wishes to test and prove you. You should have lost no time, but should have commenced immediately to increase your Master's store. Had you done this, your success would have been equal to your industry, perseverance, and zeal in applying the capital placed in your hands; your talents or influence—setting aside the means which you could have called to your…
EGW directly quotes Matthew 16:26.
"The youth exercise their ability to execute this or that nice piece of art, but do not feel that God requires them to turn their talents to a better account, that of adorning their profession and seeking to save souls for whom Christ died. One such soul saved is of more value than worlds. Gold and earthly treasure can bear no comparison to the salvation of even one poor soul. 1T 512.3"
The EGW passage echoes the sentiment of Matthew 16:26, emphasizing the greater value of saving a soul compared to worldly gain. The phrasing is different, but the core message aligns strongly.
"The worth of a soul cannot be fully estimated by finite minds. How gratefully will the ransomed and glorified ones remember those who were instrumental in their salvation! No one will then regret his self- denying efforts and persevering labors, his patience, forbearance, and earnest heart yearnings for souls that might have been lost had he neglected his duty or become weary in well-doing. 5T 620.3"
The EGW passage emphasizes the immense value of a soul and the importance of efforts to save them, which aligns with the principle in Matthew 16:26 that nothing can compensate for the loss of one's soul.
"But of what value is untold wealth if it is hoarded in expensive mansions or in bank stocks? What do these weigh in comparison with the salvation of one soul for whom the Son of the infinite God has died? 6T 453.1"
Both passages emphasize the relative worthlessness of material wealth compared to the value of one's soul. The EGW passage directly echoes the sentiment of Matthew 16:26.
"heavier by taking advantage of his necessity to increase your property. Look carefully, Brother S. You are making fearful losses for earthly gain. You are losing manly integrity and heavenly virtue, in the hour of temptation. Is this gain or loss? Are you richer or poorer for all such increase? To you it is a fearful loss, for it takes just so much from the treasure you might have been accumulating in heaven. 3T 249.1"
Both passages discuss the danger of prioritizing earthly gain over spiritual well-being and the potential loss of one's soul in the pursuit of material wealth. The EGW passage directly echoes the sentiment of Matthew 16:26.
"The true ambassador of Christ is in perfect union with Him whom he represents, and his engrossing object is the salvation of souls. The wealth of earth dwindles into insignificance when compared with the worth of a single soul for whom our Lord and Master died. He who weigheth the hills in scales and the mountains in a balance regards a human soul as of infinite value. 4T 261.2"
Both passages emphasize the immense value of a human soul compared to earthly possessions. The EGW passage explicitly states the infinite value of a soul, while Matthew 16:26 poses a rhetorical question highlighting the futility of gaining the world but losing one's soul.
"to give the treasures and honors of this world if thereby you may influence one soul to engage in the service of Christ. 2T 169.4"
Both passages highlight the immense value of a soul compared to worldly possessions. The EGW passage suggests giving up worldly treasures to save a soul, directly echoing the sentiment in Matthew 16:26.
"Those who give themselves up to the sorcery of Satan, may boast of great benefit received; but does this prove their course to be wise or safe? What if life should be prolonged? What if temporal gain should be secured? Will it pay in the end to have disregarded the will of God? All such apparent gain will prove at last an irrecoverable loss. We cannot with impunity break down a single barrier which God has erected to guard His people from Satan's power. PK 212.1"
Both passages emphasize the ultimate futility of gaining worldly benefits at the expense of one's spiritual well-being. The EGW passage applies this to seeking help from Satan, while Matthew 16:26 speaks of gaining the whole world but losing one's soul.
"Those who are in Christ's stead beseeching souls to be reconciled to God should by precept and example manifest an undying interest to save souls. Their earnestness, perseverance, self-denial, and spirit of sacrifice should as far exceed the diligence and earnestness of those securing earthly gain as the soul is more valuable than the trash of earth and the subject more elevated than earthly enterprises. All worldly enterprises are of trifling importance compared with the work of saving souls. Earthly things are not enduring, although they cost so much. But one soul saved will shine in the kingdom of heaven throughout eternal ages. 2T 336.1"
The EGW passage emphasizes the immense value of a soul compared to earthly gains, directly reflecting the question posed in Matthew 16:26 about what a person profits if they gain the whole world but lose their soul.
"It is claimed that the commercial work is a financial benefit to the office. But One of authority has made a correct estimate of the cost of this work at our leading publishing houses. He presented the true balance, showing that the loss exceeds the gain. He showed that this work causes the workers to be driven with a constant rush. In the atmosphere of hurry and bustle and worldliness, true piety and devotion wither. 7T 162.4"
Both passages highlight the danger of prioritizing worldly gain over spiritual well-being. The EGW passage speaks of the loss of piety and devotion due to a focus on commercial work, while the Bible verse questions the profit of gaining the world but losing one's soul. The connection is thematic and relevant.
"The slightest departure from rectitude breaks down the barriers and prepares the heart to do greater injustice. Just to that extent that a man would gain advantage for himself at the disadvantage of another, will his soul become insensible to the influence of the Spirit of God. Gain obtained at such a cost is a fearful loss. PK 652.1"
Both passages deal with the concept of gaining something at the expense of one's soul or spiritual well-being. Matthew 16:26 poses the rhetorical question of what good it is to gain the world but lose one's soul, while the EGW passage states that gain obtained through injustice is a "fearful loss".
"Those who secure for their children worldly wealth and honor at the expense of their eternal interests, will find in the end that these advantages are a terrible loss. Like Lot, many see their children ruined, and barely save their own souls. Their lifework is lost; their life is a sad failure. Had they exercised true wisdom, their children might have had less of worldly prosperity, but they would have made sure of a title to the immortal inheritance. PP 169.2"
Both passages highlight the danger of prioritizing worldly gain over spiritual well-being. The Matthew verse is a general statement of this principle, while the EGW passage uses Lot's example to illustrate the consequences of such a choice, creating a strong thematic parallel.
"Now is the time to use means for God. Now is the time to be rich in good works, laying up in store for ourselves a good foundation against the time to come, that we may lay hold on eternal life. One soul saved in the kingdom of God is of more value than all earthly riches. We are answerable to God for the souls of those with whom we are brought in contact, and the closer our connections with our fellow men the greater our responsibility. We are one great brotherhood, and the welfare of our fellow men should be our great interest. We have not one moment to lose. If we have been careless in this matter, it is high time we were now in earnest to redeem the time, lest the blood of souls be found on our garments. As children of God, none of us are excused from taking a part in the great work of Christ in the salvation of our fellow men. 3T 209.1"
Both passages emphasize the importance of the soul over earthly riches. EGW's statement about the value of a saved soul echoes the sentiment in Matthew 16:26.
"What we need is knowledge that will strengthen mind and soul, that will make us better men and women. Heart education is of far more importance than mere book learning. It is well, even essential, to have a knowledge of the world in which we live; but if we leave eternity out of our reckoning, we shall make a failure from which we can never recover. MH 450.2"
Both passages highlight the danger of prioritizing worldly gains over spiritual well-being. The EGW passage warns against neglecting eternity, while Matthew 16:26 questions the value of gaining the world but losing one's soul. The connection is a strong thematic parallel.
"Brilliancy of style is not necessarily an index of pure, elevated thought. High conceptions of art, delicate refinement of taste, often exist in minds that are earthly and sensual. They are often employed by Satan to lead men to forget the necessities of the soul, to lose sight of the future, immortal life, to turn away from their infinite Helper, and to live for this world alone. GC 567.1"
Both passages warn against prioritizing worldly pursuits (artistic brilliance, gaining the whole world) over spiritual well-being and the soul's salvation.
"Sister K, you are in danger of making decisions that will be very injurious to you. God has a work for you to do which none can do for you, and without doing this your soul cannot be saved. God loves you and is unwilling that you should perish in the general ruin. He invites you to leave those things which hinder your spiritual advancement, and to find in Him that strength and consolation which you need. You have cares and burdens to bear in your family that often worry you; but if you do only those things necessary to your temporal comfort and happiness, you will find time to read your Bible with prayerful interest and to perfect a Christian character. 4T 112.3"
Both passages address the importance of prioritizing one's soul over worldly concerns. EGW's statement about 'perishing in the general ruin' and finding strength in God echoes the sentiment of Matthew 16:26, which questions the profit of gaining the world but losing one's soul.
"On the other hand, the spirit of selfishness is the spirit of Satan. The principle illustrated in the lives of worldlings is to get, get. Thus they hope to secure happiness and ease, but the fruit of their sowing is misery and death. AA 339.3"
Both passages address the futility of worldly gain at the expense of one's soul or spiritual well-being. The connection is valid.
"It is in this world, amid its trials and temptations, that we are to gain a fitness for the society of the pure and holy. Those who become so absorbed in less important studies that they cease to learn in the school of Christ are meeting with infinite loss. They insult the divine Teacher by the rejection of the provisions of His grace. The longer they continue in their course, the more hardened they are in sin. Their retribution will be proportioned to the infinite value of the blessings they have spurned. CT 51.3"
Both passages address the concept of infinite loss versus eternal gain. The EGW passage speaks of those who become absorbed in less important studies meeting with 'infinite loss,' while Matthew 16:26 asks what profit there is in gaining the whole world but losing one's soul. The 'less important studies' are analogous to gaining the world, and the 'infinite loss' is analogous to losing one's soul.
"Sad will be the retrospect in that day when men stand face to face with eternity. The whole life will present itself just as it has been. The world's pleasures, riches, and honors will not then seem so important. Men will then see that the righteousness they despised is alone of value. They will see that they have fashioned their characters under the deceptive allurements of Satan. The garments they have chosen are the badge of their allegiance to the first great apostate. Then they will see the results of their choice. They will have a knowledge of what it means to transgress the commandments of God. COL 318.3"
Both passages address the ultimate worthlessness of worldly gain compared to spiritual loss. Matthew 16:26 poses the question of what a man profits if he gains the world but loses his soul. EGW describes the regret felt when facing eternity and realizing the insignificance of worldly pleasures.
"What we need is knowledge that will strengthen mind and soul, that will make us better men and women. Heart education is of far more importance than mere book learning. It is well, even essential, to have a knowledge of the world in which we live; but if we leave eternity out of our reckoning we shall make a failure from which we can never recover.... CT 388.2"
Both passages highlight the danger of prioritizing worldly gains over spiritual well-being and the potential loss of one's soul or eternal life.
"Satan has better success in approaching man. All this money, this gain, this land, this power, these honors and riches, will I give thee—for what? His conditions generally are, that integrity shall be yielded, conscientiousness blunted, and selfishness indulged. Through devotion to worldly interests, Satan receives all the homage he asks. The door is left open for him to enter as he pleases, with his evil train of impatience, love of self, pride, avarice, overreaching, and his whole catalogue of evil spirits. Man is charmed and treacherously allured on to ruin. If we yield ourselves to worldliness of heart and life, Satan is satisfied. 4T 45.2"
Both passages address the danger of prioritizing worldly gain over spiritual well-being. Matthew 16:26 asks what good it is to gain the world but lose one's soul, while EGW describes how Satan offers worldly rewards in exchange for compromising integrity and indulging in selfishness, leading to spiritual ruin. The core theme of prioritizing the soul over worldly possessions connects them.
"A Broad Foundation The highest of all sciences is the science of soul saving. The greatest work to which human beings can aspire is the work of winning men from sin to holiness. For the accomplishment of this work, a broad foundation must be laid. A comprehensive education is needed—an education that will demand from parents and teachers such thought and effort as mere instruction in the sciences does not require. Something more is called for than the culture of the intellect. Education is not complete unless the body, the mind, and the heart are equally educated. The character must receive proper discipline for its fullest and highest development. All the faculties of mind and body are to be developed and rightly trained. It is a duty to cultivate and to exercise every power that will render us more efficient workers for God. MH 398"
Both passages emphasize the importance of the soul. EGW highlights the science of soul-saving and winning men from sin, while Matthew 16:26 questions the value of worldly gain if one loses their soul. The connection is thematic and relevant to the overall message.
"There are those who will suggest to you that in order to be successful in your profession you must be a policy man; you must at times depart from strict rectitude. These temptations find a ready welcome in the heart of man; but I speak that which I know. Do not be deceived or deluded. Do not pamper self. Do not throw open a door through which the enemy may enter to take possession of the soul. There is danger in the first and slightest departure from the strictest rectitude. Be true to yourself. Preserve your God-given dignity in the fear of God. There is great need that every medical worker get hold and keep hold of the arm of Infinite Power. CT 485.2"
Both passages warn against compromising one's integrity for worldly gain, emphasizing the importance of preserving one's soul and maintaining a relationship with God.
"I felt too weak and despondent to make any special effort for myself, but my heart united with the petitions of my friends. I cared little now for the opposition of the world, and felt willing to make every sacrifice if only the favor of God might be restored to me. LS 71.1"
The EGW passage expresses a willingness to sacrifice everything for God's favor, which echoes the sentiment of prioritizing one's soul over worldly gain in Matthew 16:26.
Matthew 16:27
"For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works."
The time is not far distant when God will arise to vindicate His insulted authority. “The Lord cometh out of His place to punish the inhabitants of the earth for their iniquity.” Isaiah 26:21 . “But who may abide the day of His coming? and who shall stand when He appeareth?” Malachi 3:2 . The people of Israel, because of their sinfulness, were forbidden to approach the mount when God was about to descend upon it to proclaim His law, lest they should be consumed by the burning glory of His presence. If such manifestations of His power marked the place chosen for the proclamation of God's law, how terrible must be His tribunal when He comes for the execution of these sacred statutes. How will those who have trampled upon His authority endure His glory in the great day of final retribution? The terrors of Sinai were to represent to the people the scenes of the judgment. The sound of a trumpet summoned Israel to meet with God. The voice of the Archangel and the trump of God shall summon, f…
Ellen White directly references Matthew 16:27 in this passage.
But every man's work is to be tested, and brought into judgment, and he be rewarded as his works have been. “Honor the Lord with thy substance, and with the first fruits of all thine increase: so shall thy barns be filled with plenty.” “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?” Read the next verse, and notice the rich reward promised to those who do this. “Then shall thy light break forth as the morning, and thine health shall spring forth speedily.” Here is an abundantly precious promise for all who will interest themselves in the cases of those who need help. How can God come in and bless and prosper those who have no special care for anyone except themselves,…
The EGW passage discusses rewarding people based on their works and quotes Isaiah 58:6-8, which is about helping the needy. Matthew 16:27 also discusses rewarding people based on their works. The connection is thematic, not a direct principle.
"It is not given to any human being to judge between the different servants of God. The Lord alone is the judge of man's work, and He will give to each his just reward. AA 276.2"
Both passages emphasize God's role as the ultimate judge who rewards individuals based on their actions. The EGW passage expands on the idea of not judging fellow servants, while the Matthew verse provides the basis for the final judgment.
"Sad will be the retrospect in that day when men stand face to face with eternity. The whole life will present itself just as it has been. The world's pleasures, riches, and honors will not then seem so important. Men will then see that the righteousness they despised is alone of value. They will see that they have fashioned their characters under the deceptive allurements of Satan. The garments they have chosen are the badge of their allegiance to the first great apostate. Then they will see the results of their choice. They will have a knowledge of what it means to transgress the commandments of God. COL 318.3"
Both passages discuss a future judgment where actions have consequences. The EGW passage describes a 'retrospect' and seeing the true value of righteousness, while Matthew 16:27 speaks of being rewarded according to one's works. The theme of judgment and accountability connects them strongly.
"We must all be rich in good works in this life if we would secure the future, immortal life. When the judgment shall sit and the books shall be opened, every man will be rewarded according to his works. Many names are enrolled on the church book that have robbery recorded against them in the Ledger of Heaven. And unless these repent and work for the Master with disinterested benevolence, they will certainly share in the doom of the unfaithful steward. 4T 481.2"
Both passages emphasize the concept of being rewarded according to one's works. The EGW passage connects this principle to being "rich in good works" and avoiding the fate of the unfaithful steward, while Matthew 16:27 directly states that the Son of Man will reward every man according to his works.
"will have a heavy and fearful toll to pay. 1T 427.2"
Both passages deal with consequences for actions, specifically a negative outcome ('toll to pay' and 'reward every man according to his works'). The EGW passage suggests a negative consequence, which aligns with the judgment aspect of Matthew 16:27.