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 17:1
"And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,"
"Chapter 46—He Was Transfigured This chapter is based on Matthew 17:1-8 ; Mark 9:2-8 ; Luke 9:28-36 . Evening is drawing on as Jesus calls to His side three of His disciples, Peter, James, and John, and leads them across the fields, and far up a rugged path, to a lonely mountainside. The Saviour and His disciples have spent the day in traveling and teaching, and the mountain climb adds to their weariness. Christ has lifted burdens from mind and body of many sufferers; He has sent the thrill of life through their enfeebled frames; but He also is compassed with humanity, and with His disciples He is wearied with the ascent. DA 419"
The EGW passage explicitly states that it is based on Matthew 17:1-8, Mark 9:2-8, and Luke 9:28-36, and then proceeds to describe the event of the transfiguration, including the detail of Jesus taking Peter, James, and John up a mountain. This is a clear and direct allusion.
"Before the disciples went forth on their mission, they were called up into the mount with Jesus. Before the power and glory of Pentecost, came the night of communion with the Saviour, the meeting on the mountain in Galilee, the parting scene upon Olivet, with the angel's promise, and the days of prayer and communion in the upper chamber. MH 508.3"
Both passages refer to disciples going up a mountain with Jesus before a significant event. EGW is drawing a parallel between Moses' experience on the mountain and the disciples'.
"The sleeping disciples had been suddenly awakened by the light surrounding the Saviour. They saw the angel bending over their prostrate Master. They saw him lift the Saviour's head upon his bosom, and point toward heaven. They heard his voice, like sweetest music, speaking words of comfort and hope. The disciples recalled the scene upon the mount of transfiguration. They remembered the glory that in the temple had encircled Jesus, and the voice of God that spoke from the cloud. Now that same glory was again revealed, and they had no further fear for their Master. He was under the care of God; a mighty angel had been sent to protect Him. Again the disciples in their weariness yield to the strange stupor that overpowers them. Again Jesus finds them sleeping. DA 694.2"
The EGW passage draws a parallel between the disciples' experience at Gethsemane and the transfiguration, referencing the glory and voice of God. While not a direct quote, it's a clear thematic connection.
Matthew 17:1-8
"And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only."
"Chapter 46—He Was Transfigured This chapter is based on Matthew 17:1-8 ; Mark 9:2-8 ; Luke 9:28-36 . Evening is drawing on as Jesus calls to His side three of His disciples, Peter, James, and John, and leads them across the fields, and far up a rugged path, to a lonely mountainside. The Saviour and His disciples have spent the day in traveling and teaching, and the mountain climb adds to their weariness. Christ has lifted burdens from mind and body of many sufferers; He has sent the thrill of life through their enfeebled frames; but He also is compassed with humanity, and with His disciples He is wearied with the ascent. DA 419"
Ellen White directly references Matthew 17:1-8 in this passage.
Matthew 17:1-9
"And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead."
"The Transfiguration The faith of the disciples was greatly strengthened at the transfiguration, when they were permitted to behold Christ's glory and to hear the voice from heaven testifying to His divine character. God chose to give the followers of Jesus strong proof that He was the promised Messiah, that in their bitter sorrow and disappointment at His crucifixion, they would not entirely cast away their confidence. At the transfiguration the Lord sent Moses and Elijah to talk with Jesus concerning His sufferings and death. Instead of choosing angels to converse with His Son, God chose those who had themselves experienced the trials of earth. EW 162"
The EGW passage directly references the Transfiguration event, including the appearance of Moses and Elijah and the voice from heaven. It also interprets the purpose of the event, which aligns with the biblical narrative.
"In a brief space of time the favored disciples have beheld the extreme of glory and of humiliation. They have seen humanity as transfigured into the image of God, and as debased into the likeness of Satan. From the mountain where He has talked with the heavenly messengers, and has been proclaimed the Son of God by the voice from the radiant glory, they have seen Jesus descend to meet that most distressing and revolting spectacle, the maniac boy, with distorted countenance, gnashing his teeth in spasms of agony that no human power could relieve. And this mighty Redeemer, who but a few hours before stood glorified before His wondering disciples, stoops to lift the victim of Satan from the earth where he is wallowing, and in health of mind and body restores him to his father and his home. DA 429.2"
EGW recounts the events of the transfiguration and the subsequent healing of the demon-possessed boy, highlighting the contrast between Jesus' glory and the depths of human suffering. This aligns with the narrative flow and themes presented in Matthew 17:1-9.
Matthew 17:2
"And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light."
"His prayer is heard. While He is bowed in lowliness upon the stony ground, suddenly the heavens open, the golden gates of the city of God are thrown wide, and holy radiance descends upon the mount, enshrouding the Saviour's form. Divinity from within flashes through humanity, and meets the glory coming from above. Arising from His prostrate position, Christ stands in godlike majesty. The soul agony is gone. His countenance now shines “as the sun,” and His garments are “white as the light.” DA 421.1"
The EGW passage directly alludes to Matthew 17:2, describing Jesus' face shining as the sun and His garments being white as the light during the transfiguration. The language is very similar and clearly references the biblical account.
"But suddenly the accusations ceased. Jesus and the three disciples were seen approaching, and with a quick revulsion of feeling the people turned to meet them. The night of communion with the heavenly glory had left its trace upon the Saviour and His companions. Upon their countenances was a light that awed the beholders. The scribes drew back in fear, while the people welcomed Jesus. DA 427.3"
Both passages describe Jesus's face shining after the transfiguration, creating a sense of awe and reverence.
Matthew 17:3
"And, behold, there appeared unto them Moses and Elias talking with him."
"Upon the mount of transfiguration Moses was present with Elijah, who had been translated. They were sent as bearers of light and glory from the Father to His Son. And thus the prayer of Moses, uttered so many centuries before, was at last fulfilled. He stood upon the “goodly mountain,” within the heritage of his people, bearing witness to Him in whom all the promises to Israel centered. Such is the last scene revealed to mortal vision in the history of that man so highly honored of Heaven. PP 479.3"
The EGW passage directly references the transfiguration and Moses' presence there, mirroring the event described in Matthew 17:3.
"Elijah was a type of the saints who will be living on the earth at the time of the second advent of Christ and who will be “changed, in a moment, in the twinkling of an eye, at the last trump,” without tasting of death. 1 Corinthians 15:51, 52 . It was as a representative of those who shall be thus translated that Elijah, near the close of Christ's earthly ministry, was permitted to stand with Moses by the side of the Saviour on the mount of transfiguration. In these glorified ones, the disciples saw in miniature a representation of the kingdom of the redeemed. They beheld Jesus clothed with the light of heaven; they heard the “voice out of the cloud” ( Luke 9:35 ), acknowledging Him as the Son of God; they saw Moses, representing those who will be raised from the dead at the time of the second advent; and there also stood Elijah, representing those who at the close of earth's history will be changed from mortal to immortal and be translated to heaven without seeing death. PK 227.2"
EGW directly connects Elijah's presence at the transfiguration (along with Moses) to his role as a type of those translated at the second coming. This is a clear interpretation and expansion of the biblical narrative.
"The disciples, awaking, behold the flood of glory that illuminates the mount. In fear and amazement they gaze upon the radiant form of their Master. As they become able to endure the wondrous light, they see that Jesus is not alone. Beside Him are two heavenly beings, in close converse with Him. They are Moses, who upon Sinai had talked with God; and Elijah, to whom the high privilege was given—granted to but one other of the sons of Adam—never to come under the power of death. DA 421.2"
The EGW passage directly alludes to Matthew 17:3, mentioning the appearance of Moses and Elijah talking with Jesus during the transfiguration. The reference is clear and unambiguous.
Matthew 17:4
"Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias."
"The disciples do not yet comprehend the scene; but they rejoice that the patient Teacher, the meek and lowly One, who has wandered to and fro a helpless stranger, is honored by the favored ones of heaven. They believe that Elijah has come to announce the Messiah's reign, and that the kingdom of Christ is about to be set up on the earth. The memory of their fear and disappointment they would banish forever. Here, where the glory of God is revealed, they long to tarry. Peter exclaims, “Master, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, and one for Elias.” The disciples are confident that Moses and Elijah have been sent to protect their Master, and to establish His authority as king. DA 422.1"
EGW directly quotes Matthew 17:4.
Matthew 17:5
"While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him."
"While they were still gazing on the scene upon the mount, “a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him.” As they beheld the cloud of glory, brighter than that which went before the tribes of Israel in the wilderness; as they heard the voice of God speak in awful majesty that caused the mountain to tremble, the disciples fell smitten to the earth. They remained prostrate, their faces hidden, till Jesus came near, and touched them, dispelling their fears with His well-known voice, “Arise, and be not afraid.” Venturing to lift up their eyes, they saw that the heavenly glory had passed away, the forms of Moses and Elijah had disappeared. They were upon the mount, alone with Jesus. DA 425.3"
The EGW passage directly quotes and elaborates on Matthew 17:5, including the bright cloud, the voice from the cloud declaring Jesus as the beloved Son, and the disciples' reaction. This is a clear and direct allusion.
"The apostle was well qualified to speak of the purposes of God concerning the human race; for during the earthly ministry of Christ he had seen and heard much that pertained to the kingdom of God. “We have not followed cunningly devised fables,” he reminded the believers, “when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount.” AA 534.2"
The EGW passage quotes and references the event described in Matthew 17:5, where God declares Jesus as His beloved Son.
Some of the disciples had gained confidence to enter where Jesus was and witness His trial. They expected that He would manifest His divine power, and deliver Himself from the hands of His enemies, and punish them for their cruelty toward Him. Their hopes would rise and fall as the different scenes transpired. Sometimes they doubted, and feared that they had been deceived. But the voice heard at the mount of transfiguration, and the glory they there beheld, strengthened their faith that He was the Son of God. They called to mind the scenes which they had witnessed, the miracles which they had seen Jesus perform in healing the sick, opening the eyes of the blind, unstopping the deaf ears, rebuking and casting out devils, raising the dead to life, and even calming the wind and the sea. They could not believe that He would die. They hoped that He would yet rise in power, and with His commanding voice disperse that bloodthirsty multitude, as when He entered the temple and drove out those w…
The EGW passage directly references the disciples recalling the voice and glory at the Mount of Transfiguration to strengthen their faith in Jesus as the Son of God, which is the central event described in Matthew 17:5. The passage amplifies the impact of that event on the disciples' faith during Jesus' trial.
Matthew 17:6
"And when the disciples heard it, they fell on their face, and were sore afraid."
"smile, and, laying His hand upon my head, said: “Fear not.” The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love. 1T 28.4"
Both passages describe a person being overwhelmed in the presence of a divine figure and falling prostrate. While the specific emotions differ (fear vs. joy), the physical reaction and the encounter with the divine are parallel.
Matthew 17:9
"And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead."
At the foot of the mountain a large company had gathered, led hither by the disciples who had remained behind, but who knew whither Jesus had resorted. As the Saviour drew near, He charged His three companions to keep silence concerning what they had witnessed, saying, “Tell the vision to no man, until the Son of man be risen again from the dead.” The revelation made to the disciples was to be pondered in their own hearts, not to be published abroad. To relate it to the multitudes would excite only ridicule or idle wonder. And even the nine apostles would not understand the scene until after Christ had risen from the dead. How slow of comprehension even the three favored disciples were, is seen in the fact that notwithstanding all that Christ had said of what was before Him, they queried among themselves what the rising from the dead should mean. Yet they asked no explanation from Jesus. His words in regard to the future had filled them with sorrow; they sought no further revelation co…
EGW directly quotes and elaborates on the biblical passage from Matthew 17:9.
Matthew 17:9-21
"And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. And I brought him to thy disciples, and they could not cure him. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting."
"Chapter 47—Ministry This chapter is based on Matthew 17:9-21 ; Mark 9:9-29 ; Luke 9:37-45 . The entire night had been passed in the mountain; and as the sun arose, Jesus and His disciples descended to the plain. Absorbed in thought, the disciples were awed and silent. Even Peter had not a word to say. Gladly would they have lingered in that holy place which had been touched with the light of heaven, and where the Son of God had manifested His glory; but there was work to be done for the people, who were already searching far and near for Jesus. DA 426"
Ellen White directly references Matthew 17:9-21 in this passage.
Matthew 17:14-20
"And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. And I brought him to thy disciples, and they could not cure him. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you."
"The words of Christ pointing to His death had brought sadness and doubt. And the selection of the three disciples to accompany Jesus to the mountain had excited the jealousy of the nine. Instead of strengthening their faith by prayer and meditation on the words of Christ, they had been dwelling on their discouragements and personal grievances. In this state of darkness they had undertaken the conflict with Satan. DA 431.1"
The EGW passage describes the disciples' lack of faith and their inability to cast out a demon, linking it to their jealousy and lack of prayer. Matthew 17:14-20 recounts the same event, where the disciples fail to heal a boy and Jesus attributes it to their unbelief. The EGW passage provides additional context and reasons for their failure, making it a thematic parallel.
Matthew 17:16
"And I brought him to thy disciples, and they could not cure him."
427.1 While they were waiting at the foot of the mountain, a father had brought to them his son, to be delivered from a dumb spirit that tormented him. Authority over unclean spirits, to cast them out, had been conferred on the disciples when Jesus sent out the twelve to preach through Galilee. As they went forth strong in faith, the evil spirits had obeyed their word. Now in the name of Christ they commanded the torturing spirit to leave his victim; but the demon only mocked them by a fresh display of his power. The disciples, unable to account for their defeat, felt that they were bringing dishonor upon themselves and their Master. And in the crowd there were scribes who made the most of this opportunity to humiliate them. Pressing around the disciples, they plied them with questions, seeking to prove that they and their Master were deceivers. Here, the rabbis triumphantly declared, was an evil spirit that neither the disciples nor Christ Himself could conquer. The people were inclin…
Both passages refer to the disciples' inability to heal a boy possessed by a demon.
Matthew 17:20
"And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you."
"Throughout the history of God's people great mountains of difficulty, apparently insurmountable, have loomed up before those who were trying to carry out the purposes of Heaven. Such obstacles are permitted by the Lord as a test of faith. When we are hedged about on every side, this is the time above all others to trust in God and in the power of His Spirit. The exercise of a living faith means an increase of spiritual strength and the development of an unfaltering trust. It is thus that the soul becomes a conquering power. Before the demand of faith, the obstacles placed by Satan across the pathway of the Christian will disappear; for the powers of heaven will come to his aid. “Nothing shall be impossible unto you.” Matthew 17:20 . PK 594.3"
Ellen White directly references Matthew 17:20 in this passage.
"The nine disciples were yet pondering upon the bitter fact of their own failure; and when Jesus was once more alone with them, they questioned, “Why could not we cast him out?” Jesus answered them, “Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind goeth not out but by prayer and fasting.” Their unbelief, that shut them out from deeper sympathy with Christ, and the carelessness with which they regarded the sacred work committed to them, had caused their failure in the conflict with the powers of darkness. DA 429.4"
The EGW passage directly quotes Matthew 17:20 and provides context for the disciples' failure, making the connection explicit.
"helpful agencies He has appointed. Thus your faith will strengthen, and will bring to your aid the power of heaven. The obstacles that are piled by Satan across your path, though apparently as insurmountable as the eternal hills, shall disappear before the demand of faith. “Nothing shall be impossible unto you.” DA 431.3"
The phrase 'Nothing shall be impossible unto you' is a direct quote from Jesus in Matthew 17:20, emphasizing the power of faith.
"When the Lord is about to do a work, Satan moves upon someone to object. “Take ye away the stone,” Christ said. As far as possible, prepare the way for My work. But Martha's positive and ambitious nature asserted itself. She was unwilling that the decomposing body should be brought to view. The human heart is slow to understand Christ's words, and Martha's faith had not grasped the true meaning of His promise. DA 535.1 Christ reproved Martha, but His words were spoken with the utmost gentleness. “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” Why should you doubt in regard to My power? Why reason in opposition to My requirements? You have My word. If you will believe, you shall see the glory of God. Natural impossibilities cannot prevent the work of the Omnipotent One. Skepticism and unbelief are not humility. Implicit belief in Christ's word is true humility, true self-surrender. DA 535.2"
Both passages emphasize the importance of faith and the power of God to overcome obstacles. Matthew 17:20 highlights the potential of even a small amount of faith, while the EGW passage discusses Martha's lack of faith and Christ's encouragement to believe in His power. The connection lies in the shared theme of faith's transformative ability.
"Often men are tempted to falter before the perplexities and obstacles that confront them. But if they will hold the beginning of their confidence steadfast unto the end, God will make the way clear. Success will come to them as they struggle against difficulties. Before the intrepid spirit and unwavering faith of a Zerubbabel, great mountains of difficulty will become a plain; and he whose hands have laid the foundation, even “his hands shall also finish it.” “He shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.” Zechariah 4:9, 7 . PK 595.2"
Both passages address overcoming obstacles through faith. Matthew 17:20 speaks of moving mountains with faith, while the EGW passage uses the Zerubbabel example to illustrate how difficulties become a plain through faith. The connection is thematic, focusing on the power of faith to overcome obstacles.
Matthew 17:21
"Howbeit this kind goeth not out but by prayer and fasting."
"In order to succeed in such a conflict they must come to the work in a different spirit. Their faith must be strengthened by fervent prayer and fasting, and humiliation of heart. They must be emptied of self, and be filled with the Spirit and power of God. Earnest, persevering supplication to God in faith—faith that leads to entire dependence upon God, and unreserved consecration to His work—can alone avail to bring men the Holy Spirit's aid in the battle against principalities and powers, the rulers of the darkness of this world, and wicked spirits in high places. DA 431.2"
EGW connects the need for "prayer and fasting" to overcome spiritual challenges, echoing the principle found in Matthew 17:21, where Jesus suggests that certain afflictions can only be overcome through prayer and fasting.
Matthew 17:22-27
"And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry. And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee."
"Chapter 48—Who Is the Greatest? This chapter is based on Matthew 17:22-27 ; Matthew 18:1-20 ; Mark 9:30-50 ; Luke 9:46-48 . On returning to Capernaum, Jesus did not repair to the well-known resorts where He had taught the people, but with His disciples quietly sought the house that was to be His temporary home. During the remainder of His stay in Galilee it was His object to instruct the disciples rather than to labor for the multitudes. DA 432"
Ellen White directly references Matthew 17:22-27 in this passage.
Matthew 17:24
"And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?"
"Soon after they reached the town, the collector of the temple revenue came to Peter with the question, “Doth not your Master pay tribute?” This tribute was not a civil tax, but a religious contribution, which every Jew was required to pay annually for the support of the temple. A refusal to pay the tribute would be regarded as disloyalty to the temple,—in the estimation of the rabbis a most grievous sin. The Saviour's attitude toward the rabbinical laws, and His plain reproofs to the defenders of tradition, afforded a pretext for the charge that He was seeking to overthrow the temple service. Now His enemies saw an opportunity of casting discredit upon Him. In the collector of the tribute they found a ready ally. DA 432.3"
The passage directly references the question about paying tribute, which is the subject of Matthew 17:24.
Matthew 17:24-27
"And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee."
"Peter saw in the collector's question an insinuation touching Christ's loyalty to the temple. Zealous for his Master's honor, he hastily answered, without consulting Him, that Jesus would pay the tribute. DA 433.1"
EGW directly refers to and interprets the events described in Matthew 17:24-27, specifically Peter's hasty response.
Matthew 17:25
"He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?"
"professed people of God, were required to maintain His service; but Jesus, the Son of God, was under no such obligation. If priests and Levites were exempt because of their connection with the temple, how much more He to whom the temple was His Father's house. DA 433.4"
The EGW passage directly explains the principle Jesus teaches in Matthew 17:25 about the exemption of children from tribute. It's a direct application of the principle illustrated in the biblical text.
Matthew 17:27
"Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee."
"“Go thou to the sea,” He directed Peter, “and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for Me and thee.” DA 434.2"
This is a direct quotation of Matthew 17:27.