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 18:1-20
"At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them."
"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 18:1-20 in this passage.
Matthew 18:3
"And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven."
"May the spirit of Jesus come in to mold your hearts, to fashion your characters, to elevate and ennoble your souls! Christ said to His disciples: “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” There is need of laying aside these cast-iron rules, of coming down from these stilts, to the humbleness of the child. Oh, that some of the spirit of severity may change to a spirit of love, that happiness and sunshine may take the place of discouragement and grief! 5T 654.1"
EGW directly quotes Matthew 18:3.
J and K both lack sympathy and love for those outside of their own families. They are in danger of watching to see defects in others while greater evils exist undiscerned in themselves. If these dear souls ever enter heaven, they must die to self and obtain an experience in well-doing. They have lessons to learn in the school of Christ in order to perfect Christian characters and have a oneness with Christ. Said Christ to His disciples: “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” He explained His meaning to them. He did not wish them to become children in understanding, but in malice. Little children do not manifest feelings of superiority and aristocracy. They are simple and natural in their appearance. Christ would have His followers cultivate unaffected manners, that their whole bearing may be humble and Christlike. He has made it our duty to live for others’ good. He came from the royal courts of heaven to this world to sh…
EGW directly quotes Matthew 18:3 within the passage, making it a clear and explicit allusion.
"It was not enough for the disciples of Jesus to be instructed as to the nature of His kingdom. What they needed was a change of heart that would bring them into harmony with its principles. Calling a little child to Him, Jesus set him in the midst of them; then tenderly folding the little one in His arms He said, “Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.” The simplicity, the self-forgetfulness, and the confiding love of a little child are the attributes that Heaven values. These are the characteristics of real greatness. DA 437.1"
The EGW passage directly quotes Matthew 18:3 and provides context and interpretation of the verse.
"These precious lessons may be so simply taught as to be understood, even by little children. The heart of the child is tender and easily impressed; and when we who are older become “as little children” ( Matthew 18:3 ); when we learn the simplicity and gentleness and tender love of the Saviour, we shall not find it difficult to touch the hearts of the little ones, and teach them love's ministry of healing. Ed 114.2"
EGW directly quotes Matthew 18:3 and uses it to emphasize the importance of childlike simplicity and gentleness in teaching and ministering to others.
"The dear children of Brother D should plead with Jesus to reveal to them their sinfulness, and then ask Him to reveal Himself as their sin-pardoning Saviour. These precious children must not be deceived and miss eternal life. Except they are converted they cannot enter the kingdom of heaven. They must wash their robes of character in the blood of the Lamb. Jesus invites them to take the steps that sinners must take in order to become His children. He has given them an example in life in submitting to the ordinance of baptism. He is our example in all things. 4T 42.3"
The EGW passage directly quotes and expands upon the principle stated in Matthew 18:3, emphasizing the necessity of conversion and childlike faith for entering the kingdom of heaven. The reference to washing robes in the blood of the Lamb is also a clear allusion to Revelation.
In some respects Brother B has ability that but few have. If his heart were sanctified to the work he could fill an important position in the office with acceptance to God. He needs to be converted and to humble himself as a little child, and seek pure, heart religion, in order for his influence in the office, or in the cause of God anywhere, to be what it ought to be. As his influence has been, it has injured all connected with the office, but more especially the young. His position as foreman gave him influence. He did not conduct himself conscientiously in the fear of God. He favored particular ones more than others. He neglected those who, for their faithfulness and ability, deserved special encouragement, and he brought distress and perplexity upon those in whom he should have had a special interest. Those who link their affections and interest to one or two, and favor them to the disadvantage of others, should not retain their position in the office for a day. This unsanctified p…
The EGW passage directly quotes and applies the principle of becoming as little children to Brother B's need for conversion and humility.
"Now he could appreciate the words. The lesson Christ had given when He set a little child in the midst of the disciples and bade them become like him, Peter could now better understand. Knowing more fully both his own weakness and Christ's power, he was ready to trust and to obey. In His strength he could follow his Master. Ed 90.5"
The EGW passage directly references the event in Matthew 18:3 where Jesus uses a child to illustrate humility. The connection is clear and intentional.
"If, with these promises before us, we choose to remain parched and withered for want of the water of life, it is our own fault. If we would come to Christ with the simplicity of a child coming to its earthly parents, and ask for the things that He has promised, believing that we receive them, we should have them. If all of us had exercised the faith we should we would have been blessed with far more of the Spirit of God in our meetings than we have yet received. I am glad that a few days of the meeting still remain. Now the question is: Will we come to the fountain and drink? Will the teachers of truth set the example? God will do great things for us if we by faith take Him at His word. Oh, that we might see here a general humbling of the heart before God! 9T 179.2"
The EGW passage uses the imagery of a child coming to its parents to illustrate the simplicity and trust required to approach Christ. This aligns with the concept of becoming like little children to enter the kingdom of heaven, as described in Matthew 18:3.
"The question which each should ask himself in all humility is: “Am I qualified for this position? Have I learned to keep the way of the Lord to do justice and judgment?” The Saviour's earthly example has been given us that we should not walk in our own strength, but that each should consider himself, as Solomon expressed it, “a little child.” 9T 283.1"
Both passages emphasize the importance of humility and childlike faith. The EGW passage connects this to Solomon's self-assessment and the need for leaders to see themselves as learners, while Matthew 18:3 directly states the necessity of becoming like little children to enter the kingdom of heaven.
"were worldly-wise and hardhearted would be less likely to follow Him and find a place in the kingdom of God. These little ones, by coming to Christ and receiving His advice and benediction, had His image and His gracious words stamped upon their plastic minds, never to be effaced. We should learn a lesson from this act of Christ, that the hearts of the young are most susceptible to the teachings of Christianity, easy to influence toward piety and virtue, and strong to retain the impressions received. But these tender, youthful ones should be approached with kindness and taught with love and patience. 4T 142.2"
The EGW passage draws a parallel between the teachability and receptiveness of children and the qualities needed to enter the kingdom of God, echoing the sentiment in Matthew 18:3 about becoming like little children.
"There must be a revival of the strait testimony. The path to heaven is no smoother now than in the days of our Saviour. All our sins must be put away. Every darling indulgence that hinders our religious life must be cut off. The right eye or the right hand must be sacrificed if it cause us to offend. Are we willing to renounce our own wisdom and to receive the kingdom of heaven as a little child? Are we willing to part with self- righteousness? Are we willing to give up our chosen worldly associates? Are we willing to sacrifice the approbation of men? The prize of eternal life is of infinite value. Will we put forth efforts and make sacrifices proportionate to the worth of the object to be attained? 5T 222.3"
The EGW passage directly alludes to the concept of becoming as little children to enter the kingdom of heaven, as stated in Matthew 18:3.
"105.2 We cannot afford in the few days we have here on earth to spend our time in trifling and nothingness. We need to humble our souls before God, that every heart may drink in the truth, and let it work in the life a reformation that will convince the world that this is indeed the truth of God. Let the life be hid with Christ in God. Only when we seek the Lord as little children, when we cease picking flaws in our brethren and sisters, and in those who are seeking to carry faithfully the responsibilities of the work, and seek to get our own hearts right with God, can He use us to the glory of His name. 9T 106.1"
Both passages emphasize the need to become like little children in order to enter into a right relationship with God. The EGW passage uses the phrase "seek the Lord as little children," which directly echoes the sentiment of Matthew 18:3.
God desires man to exercise his reasoning powers; and the study of the Bible will strengthen and elevate the mind as no other study can do. It is the best mental as well as spiritual exercise for the human mind. Yet we are to beware of deifying reason, which is subject to the weakness and infirmity of humanity. If we would not have the Scriptures clouded to our understanding, so that the plainest truths shall not be comprehended, we must have the simplicity and faith of a little child, ready to learn, and beseeching the aid of the Holy Spirit. A sense of the power and wisdom of God, and of our inability to comprehend His greatness, should inspire us with humility, and we should open His word, as we would enter His presence, with holy awe. When we come to the Bible, reason must acknowledge an authority superior to itself, and heart and intellect must bow to the great I AM. 5T 703.3 We shall advance in true spiritual knowledge only as we realize our own littleness and our entire dependen…
Both passages emphasize the need for humility and childlike faith in order to understand spiritual truths. EGW directly references the concept of becoming as little children.
"We should exert all the powers of the mind in the study of the Scriptures and should task the understanding to comprehend, as far as mortals can, the deep things of God; yet we must not forget that the docility and submission of a child is the true spirit of the learner. Scriptural difficulties can never be mastered by the same methods that are employed in grappling with philosophical problems. We should not engage in the study of the Bible with that self-reliance with which so many enter the domains of science, but with a prayerful dependence upon God and a sincere desire to learn His will. We must come with a humble and teachable spirit to obtain knowledge from the great I AM. Otherwise, evil angels will so blind our minds and harden our hearts that we shall not be impressed by the truth. GC 599.1"
Both passages emphasize the importance of humility and a childlike spirit in learning spiritual truths. EGW connects this to understanding scripture, while Matthew connects it to entering the kingdom of heaven. The core idea of childlike humility is present in both.
"In the children who were brought in contact with Him, Jesus saw the men and women who should be heirs of His grace and subjects of His kingdom, and some of whom would become martyrs for His sake. He knew that these children would listen to Him and accept Him as their Redeemer far more readily than would grown- up people, many of whom were the worldly-wise and hardhearted. In His teaching He came down to their level. He, the Majesty of heaven, did not disdain to answer their questions, and simplify His important lessons to meet their childish understanding. He planted in their minds the seeds of truth, which in after years would spring up, and bear fruit unto eternal life. DA 512.4"
The EGW passage discusses Jesus's interaction with children and their potential to become heirs of grace, which aligns with the concept in Matthew 18:3 that one must become like a little child to enter the kingdom of heaven. Both passages highlight the importance of childlike qualities in spiritual life.
"for his children to enter and be lost. The natures of his children will have to be changed, their characters transformed and made over new, or there can be no hope for them. Can angels look lovingly upon your family, Brother B? Can they delight to dwell in your house? The building is good, but the house does not make the happiness within. Those who live within the walls make it a heaven or a hell. You do not respect the mother of your children. You permit in them disobedience and disrespect. 3T 454.2"
Both passages discuss the necessity of transformation and a change of nature to enter into a state of acceptance or salvation. EGW applies this to family life, while Matthew speaks of entering the kingdom of heaven.
"The little ones should be educated in childlike simplicity. They should be trained to be content with the small, helpful duties and the pleasures and experiences natural to their years. Childhood answers to the blade in the parable, and the blade has a beauty peculiarly its own. The children should not be forced into a precocious maturity, but should retain as long as possible the freshness and grace of their early years. CT 142.1"
EGW's emphasis on childlike simplicity and retaining the freshness of early years aligns thematically with Jesus' teaching in Matthew 18:3 about becoming like little children to enter the kingdom of heaven. Both passages value the qualities associated with childhood.
"Those who profess to believe the third angel's message often wound the cause of God by lightness, joking, and trifling. I was shown that this evil was all through our ranks. There should be a humbling before the Lord; the Israel of God should rend the heart, and not the garment. Childlike simplicity is rarely seen; the approbation of man is more thought of than the displeasure of God. Said the angel: “Set your heart in order, lest He visit you in judgment, and the brittle thread of life be cut, and ye lie down in the grave unsheltered, unprepared for the judgment. Or if ye do not make your bed in the grave, unless ye soon make your peace with God, and tear yourselves from the world, your hearts will grow harder, and ye will lean upon a false prop, a supposed preparation, and find out your mistake too late to secure a well-grounded hope.” 1T 133.3"
The EGW quote mentions 'childlike simplicity' which echoes the sentiment of becoming as little children to enter the kingdom of heaven. However, the connection is not strong enough to be considered an explicit allusion.
Matthew 18:4
"Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven."
"Before honor is humility. To fill a high place before men, Heaven chooses the worker who, like John the Baptist, takes a lowly place before God. The most childlike disciple is the most efficient in labor for God. The heavenly intelligences can co-operate with him who is seeking, not to exalt self, but to save souls. He who feels most deeply his need of divine aid will plead for it; and the Holy Spirit will give unto him glimpses of Jesus that will strengthen and uplift the soul. From communion with Christ he will go forth to work for those who are perishing in their sins. He is anointed for his mission; and he succeeds where many of the learned and intellectually wise would fail. DA 436.3"
Both passages emphasize the importance of humility and childlike faith in the kingdom of heaven. The EGW passage expands on this theme, highlighting the efficiency of the 'most childlike disciple' in God's work.
Matthew 18:6
"But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."
"Let Christ's methods be followed in dealing with those who make mistakes. Unwise actions, the manifestation of undue severity on the part of the teacher, may thrust a student upon Satan's battleground. Prodigals have been kept out of the kingdom of God by the un-Christlikeness of those who claimed to be Christians. “Whoso shall offend one of these little ones which believe in Me,” Christ said, “it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” Matthew 18:6 . It were better not to live than to exist day by day devoid of that love which Christ has enjoined upon His children. CT 266.1"
Ellen White directly references Matthew 18:6 in this passage.
"That these elements are in Healdsburg as well as in other places none will deny; and if Satan did not use them, he would use some other influence to the same end. But “woe to that man by whom the offense cometh;” for it were “better for him that a millstone were hanged about his neck, and he were cast into the sea.” God has His means of working. Men cannot always discern them, and by attaching so much importance to their own efforts they not only give the Lord no room to work, but are found working against Him. “Let him that thinketh he standeth take heed lest he fall.” “Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” 5T 483.1"
The EGW passage directly quotes Matthew 18:6 regarding the consequences of causing offense, specifically the millstone imagery.
"As we bear testimony against pride and following the fashions of the world, we are met with excuses and self-justification. Some urge the example of others. Such a sister wears hoops; if it is wrong for me to wear them, it is wrong for her. Children urge the example of other children, whose parents are Sabbathkeepers. Brother A is a deacon of the church. His children wear hoops, and why is it any worse for me to wear them than it is for them? Those who by their example furnish unconsecrated professors with arguments against those who would be peculiar, are laying a cause of stumbling in the way of the weak; they must render an account to God for their example. I am often asked: “What do you think of hoops?” I reply: I have given you the light which has been given me. I was shown that hoops are a shame, and that we should not give the least countenance to a fashion carried to such ridiculous lengths. 1T 276.2"
The EGW passage directly addresses the concept of causing others to stumble, particularly 'the weak,' by setting a poor example. This aligns directly with the principle in Matthew 18:6 about offending 'one of these little ones which believe in me.'
"When he has pursued a wrong course, evidently unbecoming a disciple of the meek and lowly Jesus, and has known that his words and acts were not in accordance with the sanctifying influence of truth, he has mulishly stood in his own defense, until his honesty has been questioned. He has made the most precious truth for these last days disgusting to his friends and relatives; he has proved a stumbling block to them. His evasions, his bigotry, and the extreme views he has taken have turned more souls away from the truth than his best endeavors have brought into it. 2T 388.2"
The EGW passage describes how someone's behavior can cause others to stumble and turn away from the truth. This aligns with the warning in Matthew 18:6 about causing 'little ones' to stumble, although the severity of the consequences differs.
"To create the liquor appetite in little children, alcohol is introduced into confectionery. Such confectionery is sold in the shops. And by the gift of these candies the liquor seller entices children into his resorts. MH 339.1"
This verse warns against causing children to sin, which is thematically similar to the passage's condemnation of introducing alcohol to children through confectionery.
"So frivolity, selfish indulgence, and careless indifference on the part of professed Christians are turning away many souls from the path of life. Many there are who will fear to meet at the bar of God the results of their influence. COL 341.1"
Both passages deal with the consequences of leading others astray. Matthew 18:6 speaks of the severity of causing 'little ones' to stumble, while EGW discusses the fear of facing the results of one's negative influence at the judgment. The underlying theme of accountability for leading others away from faith connects them.
"Many excuse themselves for violating the Sabbath by referring to your example. They argue that if so good a man, who believes the seventh day is the Sabbath, can engage in worldly employments on that day when circumstances seem to require it, surely they can do the same without condemnation. Many souls will face you in the judgment, making your influence an excuse for their disobedience of God's law. Although this will be no apology for their sin, yet it will tell fearfully against you. 4T 250.3"
While not a direct quote, the EGW passage shares a thematic parallel with Matthew 18:6. Both passages address the serious consequences of leading others into sin through one's own actions or example. The EGW passage focuses on the influence of one's example on others' Sabbath observance, while Matthew 18:6 speaks more generally about causing "little ones" to stumble.
"Never should books containing a perversion of truth be placed in the hands of children or youth. Let not our children, in the very process of obtaining an education, receive ideas that will prove to be seeds of sin. If those with mature minds had nothing to do with such books, they would themselves be far safer, and their example and influence on the right side would make it far less difficult to guard the youth from temptation. MH 447.2"
Both passages address the harm caused by leading the young astray. Matthew 18:6 warns of severe consequences for offending 'little ones,' while the EGW passage discusses the danger of exposing children to corrupting influences. The shared theme is the protection of children from spiritual harm.
Matthew 18:7
"Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!"
"It will be impossible for us to avoid difficulties and suffering. Jesus said: “Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!” Matthew 18:7 . But because offense will come, we should be careful not to stir up the natural temperament of those who love not the truth, by unwise words and by the manifestation of an unkind spirit. 9T 242.2"
The EGW passage directly quotes Matthew 18:7 and uses it to introduce the topic of offenses and the importance of avoiding actions that cause them.
"It will be impossible for us to avoid difficulties and suffering. Jesus said, “It must needs be that offenses come; but woe to that man by whom the offense cometh.” [ Matthew 18:7 .] But because offenses will come, we should be careful not to stir up the natural temperament of those who love not the truth, by unwise words, and by the manifestation of an unkind spirit. GW 327.2"
Ellen White directly references Matthew 18:7 in this passage.
"“Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come.” Matthew 18:7 , R. V. The world, inspired by Satan, will surely oppose the followers of Christ, and seek to destroy their faith; but woe to him who has taken Christ's name, and yet is found doing this work. Our Lord is put to shame by those who claim to serve Him, but who misrepresent His character; and multitudes are deceived, and led into false paths. DA 438.4"
Ellen White directly references Matthew 18:7 in this passage.
Matthew 18:10
"Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven."
"In the providence of God we are associated with those who are inexperienced, with many who need pity and compassion. They need succor, for they are weak. Young men need help. In the strength of Him whose loving- kindness is exercised toward the helpless, the ignorant, and those counted as the least of His little ones, we must labor for their future welfare, for the shaping of Christian character. The very ones who need help the most will at times try our patience sorely. “Take heed that ye despise not one of these little ones,” Christ says, “for I say unto you, That in heaven their angels do always behold the face of My Father which is in heaven.” Matthew 18:10 . And to those who minister to these souls, the Saviour declares: “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” Matthew 25:40 . 6T 348.2"
EGW directly quotes Matthew 18:10 within the passage.
"Parents, let your children see that you love them and will do all in your power to make them happy. If you do so, your necessary restrictions will have far greater weight in their young minds. Rule your children with tenderness and compassion, remembering that “their angels do always behold the face of My Father which is in heaven.” Matthew 18:10 . If you desire the angels to do for your children the work given them of God, co- operate with them by doing your part. MH 394.2"
Ellen White directly references Matthew 18:10 in this passage.
"A guardian angel is appointed to every follower of Christ. These heavenly watchers shield the righteous from the power of the wicked one. This Satan himself recognized when he said: “Doth Job fear God for nought? Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side?” Job 1:9, 10 . The agency by which God protects His people is presented in the words of the psalmist: “The angel of the Lord encampeth round about them that fear Him, and delivereth them.” Psalm 34:7 . Said the Saviour, speaking of those that believe in Him: “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of My Father.” Matthew 18:10 . The angels appointed to minister to the children of God have at all times access to His presence. GC 512.2"
Ellen White directly references Matthew 18:10 in this passage.
Brother L, have you considered what a child is, and whither it is going? Your children are the younger members of the Lord's family—brothers and sisters entrusted to your care by your heavenly Father for you to train and educate for heaven. When you are handling them so roughly as you have frequently done, do you consider that God will call you to account for this dealing? You should not use your children thus roughly. A child is not a horse or a dog to be ordered about according to your imperious will, or to be controlled under all circumstances by a stick or whip, or by blows with the hand. Some children are so vicious in their tempers that the infliction of pain is necessary, but very many cases are made much worse by this manner of discipline. 2T 259.2 You should control yourself. Never correct your children while impatient or fretful, or while under the influence of passion. Punish them in love, manifesting the unwillingness you feel to cause them pain. Never raise your hand to gi…
The EGW passage echoes the sentiment of Matthew 18:10 by emphasizing the importance of treating children with respect and recognizing their value in God's eyes. While not a direct quote, the passage warns against despising or mistreating children, aligning with the verse's message.
Matthew 18:10-14
"Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish."
"Let us study the eighteenth chapter of Matthew. This chapter should enlighten our eyes. “Take heed,” Christ says: “that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of My Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.” Matthew 18:10-14 . 8T 73.1"
Ellen White directly references Matthew 18:10-14 in this passage.
Matthew 18:11
"For the Son of man is come to save that which was lost."
"Why this earnest language, than which none can be stronger? Because “the Son of man is come to save that which was lost.” Shall His disciples show less regard for the souls of their fellow men than the Majesty of heaven has shown? Every soul has cost an infinite price, and how terrible is the sin of turning one soul away from Christ, so that for him the Saviour's love and humiliation and agony shall have been in vain. DA 438.3"
The EGW passage directly quotes Matthew 18:11. While it is the same verse as Luke 19:10, it is still a direct quote.
Matthew 18:12
"How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray?"
"If one of these little ones shall be overcome, and commit a wrong against you, then it is your work to seek his restoration. Do not wait for him to make the first effort for reconciliation. “How think ye?” said Jesus; “if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish.” DA 440.2"
EGW directly quotes and elaborates on the parable of the lost sheep from Matthew 18:12.
"The Sin Bearer carries the befouled sheep; yet so precious is His burden that He rejoices, singing: “I have found My sheep which was lost.” Luke 15:6 . Let every one of you consider that your individual self has thus been borne upon Christ's shoulders. Let none entertain a masterly spirit, a self-righteous, criticizing spirit; for not one sheep would ever have entered the fold if the Shepherd had not undertaken the painful search in the desert. The fact that one sheep was lost was enough to awaken the sympathy of the Shepherd and start Him on His quest. 6T 124.2"
EGW explicitly references Luke 15:6 and the parable of the lost sheep, directly quoting 'I have found My sheep which was lost.' She then expands on the implications of this parable, making the connection undeniable.
"The ninety and nine sheep are left, and diligent search is made for the one that is lost. The entire effort is made for this unfortunate sheep. So should the effort of the church be directed in behalf of those members who are straying from the fold of Christ. And have they wandered far away, do not wait till they return before you try to help them, but go in search of them. 2T 21.2"
The EGW passage directly references and expands upon the parable of the lost sheep in Matthew 18:12, emphasizing the importance of seeking out and helping those who have strayed from the church. It's a clear thematic parallel.
"An Object Lesson The parable of the good shepherd represents the responsibility of every minister and of every Christian who has accepted a position as teacher of the children and youth. The one that has strayed from the fold is not followed with harsh words and a whip but with winning invitations to return. The ninety and nine that had not strayed do not call for the sympathy and tender, pitying love of the shepherd. But the shepherd follows the sheep and lambs that have caused him the greatest anxiety and have engrossed his sympathies most deeply. He leaves the rest of the sheep, and his whole energies are taxed to find the one that is lost. CT 198"
EGW explicitly refers to and interprets the parable of the good shepherd, directly referencing the act of leaving the ninety-nine to seek the one lost sheep. This is a clear and direct allusion.
"The wisdom of God, His power, and His love are without parallel. They are the divine guarantee that not one, even, of the straying sheep and lambs is overlooked, not one left unsuccored. A golden chain—the mercy and compassion of divine power—is passed around every one of these imperiled souls. CT 198.3"
Both passages emphasize God's care for each individual, even the 'straying sheep.' EGW's 'golden chain' imagery reinforces the idea of divine compassion and effort to rescue those who are lost, echoing the parable in Matthew.
"May 2 we met a large congregation at the house of worship at Monterey. My husband spoke with clearness and force upon the parable of the lost sheep. The word was greatly blessed to the people. Some who had strayed were out of the church, and there was no spirit of labor to help them. In fact, the stiff, stern, unfeeling position of some in the church was calculated to prevent their return, should they be disposed thus to do. The subject touched the hearts of all, and all manifested a desire to get right. On first day we spoke three times in Allegan to good congregations. LS 188.3"
The EGW passage explicitly mentions her husband speaking on the parable of the lost sheep and directly relates it to the situation in the church. This is a clear and direct reference to Matthew 18:12.
"The Lost Sheep Christ did not at this time remind His hearers of the words of Scripture. He appealed to the witness of their own experience. The wide-spreading tablelands on the east of Jordan afforded abundant pasturage for flocks, and through the gorges and over the wooded hills had wandered many a lost sheep, to be searched for and brought back by the shepherd's care. In the company about Jesus there were shepherds, and also men who had money invested in flocks and herds, and all could appreciate His illustration: “What man of you , having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?” COL 186"
The EGW passage references the parable of the lost sheep, which is found in both Luke 15:4 and Matthew 18:12. While the EGW passage quotes Luke, the thematic connection to Matthew is also valid.
"to God. Souls guilty and helpless, liable to be destroyed by the arts and snares of Satan, are cared for as a shepherd cares for the sheep of his flock. MH 162.1"
Both passages use the shepherd and sheep analogy to describe God's care for sinners.
"In laboring with the erring, some of our brethren had been too rigid, too cutting in remarks. And when some were disposed to reject their counsel, and separate from them, they would say, “Well, if they want to go off, let them go.” While such a lack of the compassion and long-suffering and tenderness of Jesus was manifested by His professed followers, these poor, erring, inexperienced souls, buffeted by Satan, were certain to make shipwreck of faith. However great may be the wrongs and sins of the erring, our brethren must learn to manifest not only the tenderness of the Great Shepherd, but also His undying care and love for the poor, straying sheep. Our ministers toil and lecture week after week, and rejoice that a few souls embrace the truth; and yet brethren of a prompt, decided turn of mind may, in five minutes, destroy their work by indulging the feelings which prompt words like these: “Well, if they want to leave us, let them go.” LS 186.2"
Both passages use the imagery of lost sheep to illustrate the importance of seeking out and caring for those who have strayed from the faith. EGW explicitly mentions the 'Great Shepherd' and 'straying sheep,' directly referencing the parable in Matthew 18:12.
"convenience. Forgetful of self, they faltered not when weary, hungry, and cold. They had in view but one object —the salvation of those who had wandered far from the fold. AA 169.2"
Both passages emphasize self-sacrifice and dedication to the salvation of others. The EGW passage describes the apostles' dedication, while the Matthew verse illustrates Jesus' parable about seeking the lost sheep. The connection is thematic and relevant.
"of ministering the word to others, he was to meet the transgressor with patience, sympathy, and forgiving love. Remembering his own weakness and failure, he was to deal with the sheep and lambs committed to his care as tenderly as Christ had dealt with him. AA 516.2"
The EGW passage speaks of ministering to transgressors with patience, sympathy, and forgiving love, remembering one's own weaknesses. It also mentions dealing tenderly with the sheep and lambs, as Christ did. Matthew 18:12 illustrates Christ's care for the lost sheep. Both passages emphasize the importance of compassion and care for those who have gone astray.
Matthew 18:12-14
"How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish."
"If but one soul would have accepted the gospel of His grace, Christ would, to save that one, have chosen His life of toil and humiliation and His death of shame. If through our efforts one human being shall be uplifted and ennobled, fitted to shine in the courts of the Lord, have we not cause for rejoicing? MH 135.1"
Both passages emphasize the value of a single soul and the effort God/Christ is willing to expend to save that soul. The EGW passage directly echoes the sentiment of the parable of the lost sheep.
"Though now He has ascended to the presence of God, and shares the throne of the universe, Jesus has lost none of His compassionate nature. Today the same tender, sympathizing heart is open to all the woes of humanity. Today the hand that was pierced is reached forth to bless more abundantly His people that are in the world. “And they shall never perish, neither shall any man pluck them out of My hand.” The soul that has given himself to Christ is more precious in His sight than the whole world. The Saviour would have passed through the agony of Calvary that one might be saved in His kingdom. He will never abandon one for whom He has died. Unless His followers choose to leave Him, He will hold them fast. DA 480.5"
Both passages highlight the immense value Jesus places on each individual. EGW's statement that the Saviour would have passed through Calvary for one soul echoes the parable of the lost sheep in Matthew 18:12-14.
"These souls whom you despise, said Jesus, are the property of God. By creation and by redemption they are His, and they are of value in His sight. As the shepherd loves his sheep, and cannot rest if even one be missing, so, in an infinitely higher degree, does God love every outcast soul. Men may deny the claim of His love, they may wander from Him, they may choose another master; yet they are God's, and He longs to recover His own. He says, “As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out My sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.” Ezekiel 34:12 . COL 187.1"
The EGW quote directly references the parable of the lost sheep and its underlying principle of God's love for every soul, even the one that strays. The connection is strong and explicit.
"In the parable the shepherd goes out to search for one sheep—the very least that can be numbered. So if there had been but one lost soul, Christ would have died for that one. COL 187.2"
EGW directly alludes to the parable of the lost sheep in Matthew 18:12-14, drawing a parallel between the shepherd's search for the one lost sheep and Christ's willingness to die for even a single soul.
"If you fail ninety-nine times in a hundred, but succeed in saving the one soul from ruin, you have done a noble deed for the Master's cause. But to be a co-worker with Jesus, you should have all patience with those for whom you labor, not scorning the simplicity of the work, but looking to the blessed result. When those for whom you labor do not exactly meet your mind, you often say in your heart: “Let them go; they are not worth saving.” What if Christ had treated poor outcasts in a similar manner? He died to save miserable sinners, and if you work in the same spirit and in the same manner indicated by the example of Him whom you follow, leaving the results with God, you can never in this life measure the amount of good you have accomplished. 4T 132.2"
Both passages emphasize the importance of saving even one lost soul, drawing a parallel to the parable of the lost sheep. The EGW passage expands on the idea of not giving up on those who seem difficult to help, mirroring the shepherd's persistence in finding the lost sheep.
"But how has this work been neglected! If the thoughts and affections were wholly given to God, think you that souls in error, under the temptations of Satan, would be dropped as carelessly and unfeelingly as they have been? Would not greater efforts be put forth, in the love and simplicity of Christ, to save these wandering ones? All who are truly consecrated to God will engage with the greatest zeal in the work for which He has done the most, for which He has made an infinite sacrifice—the work for the salvation of souls. This is the special work to be cherished and sustained, and never allowed to flag. 5T 607.1"
The EGW passage discusses the neglect of work for souls and the need for greater efforts to save wandering ones, which aligns with the parable of the lost sheep in Matthew 18:12-14, emphasizing the importance of seeking and saving those who have gone astray.
Matthew 18:14
"Even so it is not the will of your Father which is in heaven, that one of these little ones should perish."
"***** In our work, individual effort will accomplish much more than can be estimated. It is for the want of this that souls are perishing. One soul is of infinite value; Calvary speaks its worth. One soul won to Christ, will be instrumental in winning others, and there will be an ever-increasing result of blessing and salvation. GW 184.3"
Both passages highlight the value of a single soul. EGW emphasizes that "one soul is of infinite value" and that winning one soul can lead to further conversions. Matthew 18:14 states that it is not God's will that even one "little one" should perish.
"Were there no revelation to point out our duty, the very sight of our eyes, and what we know of the inevitable working of cause and effect, should arouse us to rescue these unfortunate ones. If the members of the church would bring into this work the same energy and tact and skill that they employ in the common business relations of life, if they would seek wisdom from God and earnestly study how to mold these undisciplined minds, many souls that are ready to perish might be rescued. 6T 282.3"
The EGW passage directly echoes the sentiment in Matthew 18:14 regarding the importance of rescuing those who are perishing. Both emphasize the value of each individual and the desire to prevent their loss.
"As we go forward in establishing church schools we shall find a work to be done for the children in places where it has been thought a school could not be maintained. As far as possible, all our children should have the privilege of a Christian education. To provide this we must sometimes establish home church schools. It would be well if several families in a neighborhood would unite to employ a humble, God-fearing teacher to give to the parents that help that is needed in educating their children. This will be a great blessing to many isolated groups of Sabbathkeepers, and a plan more pleasing to the Lord than that which has been sometimes followed, of sending young children away from their homes to attend one of our larger schools. CT 158"
Both passages express concern for the well-being and education of children, particularly in a spiritual context. Matthew 18:14 speaks against the spiritual loss of 'little ones,' while the EGW passage advocates for providing Christian education to all children, even in isolated areas.
Matthew 18:15
"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother."
"There are church members who have been quick to catch up unkind suppositions and to speak disparagingly of the teacher before other church members and even in the presence of the children. Some have talked freely and bitterly concerning a teacher without clearly understanding the difficulty of which they were speaking. This should not be. The one who thinks that a teacher has done wrong should follow the directions given in the word: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone.” Matthew 18:15 . Until this has been done, no one is justified in telling others of a brother's mistakes. CT 154.1"
The EGW passage directly quotes Matthew 18:15 and applies it to the situation of addressing concerns about a teacher's actions.
"“If thy brother shall trespass against thee,” Christ declared, “go and tell him his fault between thee and him alone.” Matthew 18:15 . Do not tell others of the wrong. One person is told, then another, and still another; and continually the report grows, and the evil increases, till the whole church is made to suffer. Settle the matter “between thee and him alone.” This is God's plan. “Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbor hath put thee to shame. Debate thy cause with thy neighbor himself; and discover not a secret to another.” Proverbs 25:8, 9 . Do not suffer sin upon your brother; but do not expose him, and thus increase the difficulty, making the reproof seem like a revenge. Correct him in the way outlined in the word of God. 7T 260.3"
Ellen White directly references Matthew 18:15 in this passage.
"I saw that many in New York have had so much care for their brethren, to keep them straight, that they have neglected their own hearts. They are so fearful that their brethren will not be zealous and repent, that they forget that they have wrongs that must be righted. With their own hearts unsanctified, they try to right their brethren. Now the only way the brethren and sisters in New York can rise is for each to attend to his own individual case, and set his own heart in order. If sin is plain in a brother, breathe it not to another, but with love for the brother's soul, with a heart full of compassion, with bowels of mercy, tell him the wrong, then leave the matter with him and the Lord. You have discharged your duty. You are not to pass sentence. 1T 165.1"
The EGW passage directly echoes the principle of Matthew 18:15 regarding confronting a brother in sin privately. The instruction to 'tell him his fault between thee and him alone' is clearly reflected in EGW's counsel to 'breathe it not to another, but with love for the brother's soul...tell him the wrong, then leave the matter with him and the Lord.'
"But it is to the wrongdoer himself that we are to present the wrong. We are not to make it a matter of comment and criticism among ourselves; nor even after it is told to the church, are we at liberty to repeat it to others. A knowledge of the faults of Christians will be only a cause of stumbling to the unbelieving world; and by dwelling upon these things, we ourselves can receive only harm; for it is by beholding that we become changed. While we seek to correct the errors of a brother, the Spirit of Christ will lead us to shield him, as far as possible, from the criticism of even his own brethren, and how much more from the censure of the unbelieving world. We ourselves are erring, and need Christ's pity and forgiveness, and just as we wish Him to deal with us, He bids us deal with one another. DA 441.4"
EGW expands upon the principle of addressing a brother's fault privately, as outlined in Matthew 18:15, emphasizing the importance of confidentiality and restoration.
"I saw that many have taken advantage of what God has shown in regard to the sins and wrongs of others. They have taken the extreme meaning of what has been shown in vision, and then have pressed it until it has had a tendency to weaken the faith of many in what God has shown, and also to discourage and dishearten the church. With tender compassion should brother deal with brother. Delicately should he deal with feelings. It is the nicest and most important work that ever yet was done to touch the wrongs of another. With the deepest humility should a brother do this, considering his own weakness, lest he also should be tempted. 1T 166.1"
Both passages discuss dealing with a brother's faults. Matthew 18:15 outlines the process, while EGW emphasizes the spirit in which it should be done (tender compassion, humility).
"God because you think the management of the work is not right? Make your complaint, plainly and openly, in the right spirit, to the proper ones. Send in your petitions for things to be adjusted and set in order; but do not withdraw from the work of God, and prove unfaithful, because others are not doing right. GW 226.4"
Both passages advocate for addressing grievances directly and privately before escalating them. EGW applies this principle to concerns about church management, while Matthew 18:15 addresses personal offenses.
"Perhaps one or more commit errors, or are unruly. The case is exaggerated in his mind, and he becomes unjust, and is severe and cutting in reproof, even taunting the one whom he considers at fault. This same injustice afterward prevents him from admitting that he has not taken the proper course. To maintain the dignity of his position he has lost a precious, golden opportunity to manifest the spirit of Christ, perhaps to gain a soul for heaven. CE 26.2"
Both passages address how to deal with a brother's faults. Matthew 18:15 outlines a specific process for private correction, while the EGW passage describes the negative consequences of not following this principle, specifically the loss of an opportunity to win a soul.
"bearing a testimony of reproof for several who were using tobacco, also for Brother Ball, who had been strengthening the hands of our enemies by holding the visions up to ridicule, and publishing bitter things against us in the Crisis , of Boston, and in the Hope of Israel , a paper issued in Iowa. The meeting for the evening was appointed at Brother Farnsworth's. The church was present, and your father there requested Brother Ball to state his objections to the visions and give an opportunity to answer them. Thus the evening was spent. Brother Ball manifested much stiffness and opposition; he admitted himself satisfied upon some points, but held his position quite firmly. Brother Andrews and your father talked plainly, explaining matters which he had misunderstood, and condemning his unrighteous course toward the Sabbathkeeping Adventists. We all felt that we had done the best we could that day to weaken the forces of the enemy. Our meeting held until past ten. 1T 655.1"
The EGW passage describes an attempt to correct a brother who has trespassed against the church, aligning with the principle of Matthew 18:15 regarding addressing faults privately before escalating.
Matthew 18:15-17
"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."
"In the word of God we are given plain directions as to the course we are to follow when we think a brother is in the wrong. Christ says: “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” And again the Saviour says: “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” Matthew 18:15-17 ; 5:23, 24 . 8T 84.2"
EGW directly quotes Matthew 18:15-17 and Matthew 5:23-24 to support her point about dealing with a brother in the wrong.
"Her husband seemed to feel unreconciled to my bringing out her faults before the church and stated that if Sister White had followed the directions of our Lord in Matthew 18:15-17 he should not have felt hurt: “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” 2T 15.1"
Ellen White directly references Matthew 18:15-17 in this passage.
"“If thy brother shall trespass against thee,” Christ said, “go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” Matthew 18:15-17 . COL 248.4"
Ellen White directly references Matthew 18:15-17 in this passage.
"Resolutely refuse to hear, though the whisperer complains of being burdened till he speak. Burdened indeed! with a cursed secret which separateth very friends. Go, burdened ones, and free yourselves from your burden in God's appointed way. First go tell your brother his fault between you and him alone. If this fail, next take with you one or two friends, and tell him in their presence. If these steps fail, then tell it to the church. Not an unbeliever is to be made acquainted with the slightest particular of the matter. Telling it to the church is the last step to be taken. Publish it not to the enemies of our faith. They have no right to the knowledge of church matters, lest the weakness and errors of Christ's followers be exposed. 2T 54.2"
EGW directly applies the principle of Matthew 18:15-17 regarding conflict resolution within the church.
Matthew 18:15-18
"Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."
"Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. “If thy brother shall trespass against thee,” the Saviour had counseled, “go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15-18 . AA 304.1"
Ellen White directly references Matthew 18:15-18 in this passage.
"Church Discipline In dealing with erring church-members, God's people are carefully to follow the instruction given by the Saviour in the eighteenth chapter of Matthew. [See Matthew 18:15-18 .] GW 498"
Ellen White directly references Matthew 18:15-18 in this passage.
Matthew 18:16
"But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established."
In a trial for murder the accused was not to be condemned on the testimony of one witness, even though circumstantial evidence might be strong against him. The Lord's direction was, “Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die.” Numbers 35:30 . It was Christ who gave to Moses these directions for Israel; and when personally with His disciples on earth, as He taught them how to treat the erring, the Great Teacher repeated the lesson that one man's testimony is not to acquit or condemn. One man's views and opinions are not to settle disputed questions. In all these matters two or more are to be associated, and together they are to bear the responsibility, “that in the mouth of two or three witnesses every word may be established.” Matthew 18:16 . PP 516.1 If the one tried for murder were proved guilty, no atonement or ransom could rescue him. “Whoso sheddeth man's blood, b…
Ellen White directly references Matthew 18:16 in this passage.
"“But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” Matthew 18:16 . Take with you those who are spiritually minded, and talk with the one in error in regard to the wrong. He may yield to the united appeals of his brethren. As he sees their agreement in the matter, his mind may be enlightened. 7T 262.2"
Ellen White directly references Matthew 18:16 in this passage.
"“But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” Take with you those who are spiritually minded, and talk with the one in error in regard to the wrong. He may yield to the united appeals of his brethren. As he sees their agreement in the matter, his mind may be enlightened. GW 500.2"
The EGW passage directly quotes Matthew 18:16 and provides commentary on its application.
Matthew 18:17
"And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."
"“And if he shall neglect to hear them,” what then shall be done? Shall a few persons in a board meeting take upon themselves the responsibility of disfellowshiping the erring one? “If he shall neglect to hear them, tell it unto the church .” Let the church take action in regard to its members. GW 500.3"
The EGW passage directly quotes Matthew 18:17 and provides commentary on its application.
"“But if he neglect to hear the church, let him be unto thee as a heathen man and a publican.” If he will not heed the voice of the church, if he refuses all the efforts made to reclaim him, upon the church rests the responsibility of separating him from fellowship. His name should then be stricken from the books. GW 500.4"
The EGW passage directly quotes Matthew 18:17 and provides commentary on its application.
Those who are inclined to regard their individual judgment as supreme are in grave peril. It is Satan's studied effort to separate such ones from those who are channels of light, through whom God has wrought to build up and extend His work in the earth. To neglect or despise those whom God has appointed to bear the responsibilities of leadership in connection with the advancement of the truth, is to reject the means that He has ordained for the help, encouragement, and strength of His people. For any worker in the Lord's cause to pass these by, and to think that his light must come through no other channel than directly from God, is to place himself in a position where he is liable to be deceived by the enemy and overthrown. The Lord in His wisdom has arranged that by means of the close relationship that should be maintained by all believers, Christian shall be united to Christian and church to church. Thus the human instrumentality will be enabled to co-operate with the divine. Every …
Both passages address the importance of submitting to the church and the dangers of disregarding its authority. Matthew 18:17 outlines the process of addressing sin within the church, while EGW warns against rejecting those in leadership.
Matthew 18:18
"Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."
"“Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” You are acting as the ambassadors of heaven, and the issues of your work are for eternity. DA 442.1"
EGW directly quotes Matthew 18:18, emphasizing the authority and responsibility given to believers in their actions on earth.
"This statement holds its force in all ages. On the church has been conferred the power to act in Christ's stead. It is God's instrumentality for the preservation of order and discipline among His people. To it the Lord has delegated the power to settle all questions respecting its prosperity, purity, and order. Upon it rests the responsibility of excluding from its fellowship those who are unworthy, who by their un-Christlike conduct would bring dishonor on the truth. Whatever the church does that is in accordance with the directions given in God's word will be ratified in heaven. 7T 263.3"
EGW directly references the power of the church to act in Christ's stead and that its decisions, when aligned with God's word, are ratified in heaven, which is a clear allusion to Matthew 18:18.
"Galatians 5:21 . If they persist in sin, the judgment you have declared from God's word is pronounced upon them in heaven. In choosing to sin, they disown Christ; the church must show that she does not sanction their deeds, or she herself dishonors her Lord. She must say about sin what God says about it. She must deal with it as God directs, and her action is ratified in heaven. He who despises the authority of the church despises the authority of Christ Himself. DA 805.4"
EGW's passage directly relates the church's actions on earth to their ratification in heaven, which is the core principle of Matthew 18:18. She applies this principle to the context of dealing with sin within the church.
"The Authority of the Church The world's Redeemer has invested great power with His church. He states the rules to be applied in cases of trial with its members. After He has given explicit directions as to the course to be pursued, He says: “Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever [in church discipline] ye shall loose on earth shall be loosed in heaven.” Thus even the heavenly authority ratifies the discipline of the church in regard to its members when the Bible rule has been followed. 3T 428"
EGW directly quotes Matthew 18:18 and applies it to church discipline, making it an explicit allusion.
"The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen. DA 414.1"
EGW refers to Jesus applying the words spoken to Peter to the church, which is thematically linked to Matthew 18:18 regarding binding and loosing. While not a direct quote, the underlying principle of authority and its application to the collective body of believers connects the two.
Matthew 18:19
"Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven."
"But we are not to bear this great responsibility alone. Wherever His word is obeyed with a sincere heart, there Christ abides. Not only is He present in the assemblies of the church, but wherever disciples, however few, meet in His name, there also He will be. And He says, “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven.” DA 442.2"
EGW directly quotes and references Matthew 18:19.
The formation of small companies as a basis of Christian effort has been presented to me by One who cannot err. If there is a large number in the church, let the members be formed into small companies, to work not only for the church members, but for unbelievers. If in one place there are only two or three who know the truth, let them form themselves into a band of workers. Let them keep their bond of union unbroken, pressing together in love and unity, encouraging one another to advance, each gaining courage and strength from the assistance of the others. Let them reveal Christlike forbearance and patience, speaking no hasty words, using the talent of speech to build one another up in the most holy faith. Let them labor in Christlike love for those outside the fold, forgetting self in their endeavor to help others. As they work and pray in Christ's name, their numbers will increase; for the Saviour says: “If two of you shall agree on earth as touching anything that they shall ask, it …
Ellen White directly references Matthew 18:19 in this passage.
Matthew 18:20
"For where two or three are gathered together in my name, there am I in the midst of them."
"But we are not to bear this great responsibility alone. Wherever His word is obeyed with a sincere heart, there Christ abides. Not only is He present in the assemblies of the church, but wherever disciples, however few, meet in His name, there also He will be. And He says, “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven.” DA 442.2"
EGW directly quotes and references Matthew 18:20.
"Never entertain the thought that you can be Christians and yet withdraw within yourselves. Each one is a part of the great web of humanity, and the nature and quality of your experience will be largely determined by the experiences of those with whom you associate. Jesus says: “Where two or three are gathered together in My name, there am I in the midst.” Matthew 18:20 . Then let us not forsake the assembling of ourselves together, as the manner of some is; but exhort one another; and so much the more, as we see the day approaching. 7T 190.3"
Ellen White directly references Matthew 18:20 in this passage.
"This was in harmony with the gospel plan of uniting in one body all believers in Christ, and this plan Paul was careful to follow throughout his ministry. Those who in any place were by his labor led to accept Christ as the Saviour were at the proper time organized into a church. Even when the believers were but few in number, this was done. The Christians were thus taught to help one another, remembering the promise, “Where two or three are gathered together in My name, there am I in the midst of them.” Matthew 18:20 . AA 185.3"
Ellen White directly references Matthew 18:20 in this passage.
"Sabbath Meetings Christ has said: “Where two or three are gathered together in My name, there am I in the midst of them.” Matthew 18:20 . Wherever there are as many as two or three believers, let them meet together on the Sabbath to claim the Lord's promise. 6T 360"
Ellen White directly references Matthew 18:20 in this passage.
"Meetings for conference and prayer should not be made tedious. If possible, all should be prompt to the hour appointed; and if there are dilatory ones, who are half an hour or even fifteen minutes behind the time, there should be no waiting. If there are but two present, they can claim the promise. The meeting should open at the appointed hour if possible, be there few or many present. Formality and cold stiffness should be laid aside, and all should be prompt to duty. Upon common occasions there should not be prayer of more than ten minutes’ duration. After there has been a change of position, and the exercise of singing or exhortation has relieved the sameness, then, if any feel the burden of prayer, let them pray. 2T 577.3"
The EGW passage explicitly references the promise that even if only two are present, they can claim the promise, which is a clear allusion to Matthew 18:20. The context of the EGW passage, discussing prayer meetings, further strengthens this connection.
"“I would encourage those who assemble in little companies to worship God. Brethren and sisters, be not disheartened because you are so few in number. The tree that stands alone upon the plain, strikes its roots deeper into the earth, spreads out its branches farther on every side, and grows stronger and more symmetrical while wrestling singly with the tempest or rejoicing in the sunshine. So the Christian, cut off from earthly dependence, may learn to rely wholly upon God, and may gain strength and courage from every conflict. LS 259.3 “May the Lord bless the scattered and lonely ones, and make them efficient workers for Him Brethren, do not forget the wants of these small and isolated companies. Christ will be found a guest at their little gatherings.” The Signs of the Times, January 12, 1882 . LS 259.4"
The EGW passage directly echoes the sentiment of Matthew 18:20, emphasizing Christ's presence in small gatherings. The encouragement to those in small groups aligns with the promise of Christ's presence, making it a direct application of the principle.
"“Let us put aside all study, for it is evident that we have among us a heavenly guest? Let us give praise and honor to God.” Did you, with contrite hearts, bow in prayer with your students, pleading that you might receive the blessing that the Lord was presenting to you? 8T 61.2"
The EGW passage echoes the sentiment of Matthew 18:20, emphasizing the presence of God when people gather in His name, particularly in a context of prayer and seeking blessing.
"Business Meetings In all our business meetings, as well as our social and religious meetings, we want Jesus by our side as a guide and counselor. There will be no tendency to lightness where the presence of the Saviour is recognized. Self will not be made prominent. There will be a realization of the importance of the work that is to be done. There will be a desire that the plans to be laid may be directed by Him who is mighty in counsel. GW 446"
The EGW passage directly alludes to the idea of Jesus being present when people gather, echoing the core message of Matthew 18:20. The context of business meetings makes it an application of the principle.
"In our association with one another, we should take heed lest we forget Jesus, and pass along unmindful that He is not with us. When we become absorbed in worldly things so that we have no thought for Him in whom our hope of eternal life is centered, we separate ourselves from Jesus and from the heavenly angels. These holy beings cannot remain where the Saviour's presence is not desired, and His absence is not marked. This is why discouragement so often exists among the professed followers of Christ. DA 83.2"
The EGW passage directly expands on the principle that Christ's presence is with those gathered in His name, and that neglecting Him leads to spiritual discouragement.
The formation of small companies as a basis of Christian effort has been presented to me by One who cannot err. If there is a large number in the church, let the members be formed into small companies, to work not only for the church members, but for unbelievers. If in one place there are only two or three who know the truth, let them form themselves into a band of workers. Let them keep their bond of union unbroken, pressing together in love and unity, encouraging one another to advance, each gaining courage and strength from the assistance of the others. Let them reveal Christlike forbearance and patience, speaking no hasty words, using the talent of speech to build one another up in the most holy faith. Let them labor in Christlike love for those outside the fold, forgetting self in their endeavor to help others. As they work and pray in Christ's name, their numbers will increase; for the Saviour says: “If two of you shall agree on earth as touching anything that they shall ask, it …
EGW directly quotes Matthew 18:20 after describing the formation of small groups, explicitly linking the two. The context of both passages is the power and presence of God within small gatherings of believers.
"Chapter 51—Committee Meetings Let those who attend committee meetings remember that they are meeting with God, who has given them their work. Let them come together with reverence and consecration of heart. They meet to consider important matters connected with the Lord's cause. In every particular their actions are to show that they are desirous of understanding His will in regard to the plans to be laid for the advancement of His work. Let them not waste a moment in unimportant conversation; for the Lord's business should be conducted in a businesslike, perfect way. If some member of a committee is careless and irreverent, let him be reminded that he is in the presence of a Witness by whom all actions are weighed. 7T 256"
Both passages convey the idea that when believers gather in the name of God, He is present with them, and their actions should reflect this awareness.
"Parties of Pleasure While there has been so much fear of excitement and enthusiasm in the service of God, there has been manifest an enthusiasm in another line which to many seems wholly congenial. I refer to the parties of pleasure that have been held among our people. These occasions have taken much of the time and attention of people who profess to be servants of Christ; but have these assemblies tended to the glory of His name? Was Jesus invited to preside over them? CT 338"
EGW questions whether Jesus is present at pleasure parties, while Matthew 18:20 states that Jesus is present where two or three are gathered in His name. The connection lies in the idea of Jesus' presence and whether gatherings are truly centered on Him.
"What is the object of assembling together? Is it to inform God, to instruct Him by telling Him all we know in prayer? We meet together to edify one another by an interchange of thoughts and feelings, to gather strength, and light, and courage by becoming acquainted with one another's hopes and aspirations; and by our earnest, heartfelt prayers, offered up in faith, we receive refreshment and vigor from the Source of our strength. These meetings should be most precious seasons and should be made interesting to all who have any relish for religious things. 2T 578.2"
Both passages highlight the importance of gathering together in a religious context. While Matthew 18:20 focuses on Christ's presence, the EGW quote emphasizes mutual edification and strengthening, which aligns with the general theme of communal worship.
"***** Small Congregations —Do not become discouraged when there are only a few present to listen to a discourse. Even if you have but two or three hearers, who knows whether there may not be one with whom the Spirit of the Lord is striving? The Lord may give you a message for that one soul, and he, if converted, may be the means of reaching others. All unknown to you, the results of your labor may be multiplied a thousand-fold. GW 167.2"
The EGW passage directly echoes the sentiment and context of Matthew 18:20, focusing on the presence of God even in small gatherings and the potential impact of reaching even a few individuals.
"The Great Teacher Himself was among you. How did you honor Him? Was He a stranger to some of the educators? Was there need to send for someone of supposed authority to welcome or repel this Messenger from heaven? Though unseen, His presence was among you. But was not the thought expressed that in school the time ought to be given to study, and that there was a time for everything?—as if the hours devoted to common study were too precious to be given up to the working of the heavenly Messenger. CT 363.3"
The EGW passage speaks of the presence of the 'Great Teacher' (Jesus) and how He was treated. Matthew 18:20 states that Jesus is present where two or three are gathered in His name. The thematic parallel is that Jesus' presence is often overlooked or not given due honor.
"communion between Jesus and your own soul. Seek every opportunity to go where prayer is wont to be made. Those who are really seeking for communion with God will be seen in the prayer meeting, faithful to do their duty and earnest and anxious to reap all the benefits they can gain. They will improve every opportunity of placing themselves where they can receive the rays of light from heaven. SC 98.1"
Both passages highlight the importance of gathering together in the name of Jesus. Matthew 18:20 states that Jesus is present when two or three are gathered, while EGW encourages seeking opportunities for prayer meetings. The connection lies in the idea that communal worship and prayer are valuable and provide a space for experiencing God's presence.
"We decided to travel by private conveyance a part of the way to the Vermont camp meeting, as we thought this would be beneficial to my husband. At noon we would stop by the roadside, kindle a fire, prepare our lunch, and have a season of prayer. These precious hours spent in company with Brother and Sister Haskell, Sister Ings, and Sister Huntley, will never be forgotten. Our prayers went up to God all the way from South Lancaster to Vermont. After traveling three days, we took the cars, and thus completed our journey. LS 227.5"
The EGW passage describes a group traveling together, stopping to pray. This echoes the sentiment of Matthew 18:20 about God's presence where two or three are gathered in His name.
"Sabbath afternoon one of our number was sick, and requested prayers that he might be healed. We all united in applying to the Physician who never lost a case, and while healing power came down, and the sick was healed, the Spirit fell upon me, and I was taken off in vision. EW 37.2"
Both passages deal with prayer and the presence of God when people gather in His name. The EGW passage describes a prayer meeting where healing occurs, and the Matthew verse speaks of God's presence in gatherings. While not a direct quote, the principle is similar.
"The Saviour did not wait for congregations to assemble. Often He began His lessons with only a few gathered about Him, but one by one the passers-by paused to listen, until a multitude heard with wonder and awe the words of God through the heaven-sent Teacher. The worker for Christ should not feel that he cannot speak with the same earnestness to a few hearers as to a larger company. There may be only one to hear the message; but who can tell how far-reaching will be its influence? It seemed a small matter, even to His disciples, for the Saviour to spend His time upon a woman of Samaria. But He reasoned more earnestly and eloquently with her than with kings, councilors, or high priests. The lessons He gave to that woman have been repeated to the earth's remotest bounds. DA 194.4"
Both passages emphasize the importance of ministering to even a small number of people. While Matthew 18:20 speaks of Jesus' presence where two or three are gathered, EGW highlights the potential impact of speaking to even one person, drawing a parallel to Jesus' interaction with the Samaritan woman.
A father must not be as a child, moved merely by impulse. He is bound to his family by sacred, holy ties. Every member of the family centers in the father. His name, “house-band,” is the true definition of husband. He is the lawmaker, illustrating in his own manly bearing the sterner virtues, energy, integrity, honesty, and practical usefulness. The father is in one sense the priest of the household, laying upon the altar of God the morning and evening sacrifice, while the wife and children unite in prayer and praise. With such a household Jesus will tarry, and through His quickening influence the parents’ joyful exclamations shall yet be heard amid more exalted scenes, saying: “Behold, I and the children whom the Lord hath given me.” Saved, saved, eternally saved! freed from the corruption that is in the world through lust, and through the merits of Christ made heirs of immortality! I saw that but few fathers realize their responsibility. They have not learned to control themselves, a…
The EGW passage speaks of the father's role in leading family worship, and then quotes Isaiah 8:18, which is then connected to salvation. Matthew 18:20 speaks of Jesus being present where two or three are gathered in His name, which is a similar theme of God's presence in a family or small group context. The connection is thematic, not direct, but genuine.
"At length I was induced to be present at one of the meetings in my own home. The church made my case a special subject of prayer. Father Pearson, who in my earlier experience had opposed the manifestations of the power of God upon me, now prayed earnestly for me, and counseled me to surrender my will to the will of the Lord. Like a tender father he tried to encourage and comfort me, bidding me believe I was not forsaken by the Friend of sinners. 1T 64.2"
The EGW passage describes a church meeting where prayer is offered, which connects to the theme of Matthew 18:20 about Jesus being present when believers gather in His name.
"Only a few who were strong in faith were permitted to enter the sickroom. The fanatics whose influence over him had been so injurious, and who had persistently followed him to Brother Patten's, were positively forbidden to come into his presence, while we prayed fervently for his restoration to health. I have seldom known such a reaching out to claim the promises of God. The salvation of the Holy Spirit was revealed, and power from on high rested upon our sick brother and upon all present. LS 76.2"
The EGW passage describes a group gathered in prayer, and the presence of God's power. Matthew 18:20 speaks of God's presence where two or three are gathered in His name. While not a direct quote, the thematic connection is present.
The brethren and sisters came together to make my case a special subject of prayer. My desire was granted; I received the blessing of God, and had the assurance that He loved me. But the pain continued, and I grew more feeble every hour. Again the brethren and sisters assembled to present my case to the Lord. I was so weak that I could not pray vocally. My appearance seemed to weaken the faith of those around me. Then the promises of God were arrayed before me as I had never viewed them before. It seemed to me that Satan was striving to tear me from my husband and children and lay me in the grave, and these questions were suggested to my mind: Can you believe the naked promise of God? Can you walk out by faith, let the appearance be what it may? Faith revived. I whispered to my husband: “I believe that I shall recover.” He answered: “I wish I could believe it.” I retired that night without relief, yet relying with firm confidence upon the promises of God. I could not sleep, but continu…
The EGW passage describes a group of believers gathering to pray for her, which thematically aligns with Matthew 18:20 about God's presence where two or three are gathered in His name. The connection is thematic, but not a direct allusion.
"When believers assemble to celebrate the ordinances, there are present messengers unseen by human eyes. There may be a Judas in the company, and if so, messengers from the prince of darkness are there, for they attend all who refuse to be controlled by the Holy Spirit. Heavenly angels also are present. These unseen visitants are present on every such occasion. There may come into the company persons who are not in heart servants of truth and holiness, but who may wish to take part in the service. They should not be forbidden. There are witnesses present who were present when Jesus washed the feet of the disciples and of Judas. More than human eyes beheld the scene. DA 656.2"
While not a direct quote, the EGW passage echoes the idea of unseen spiritual presences (angels, messengers of darkness) being present when believers gather, similar to the promise of Christ's presence in Matthew 18:20. However, the connection is less direct and more thematic.
"“Sabbath morning. There is quite a large gathering here although the roads are bad, neither sleighing nor good wagoning. I have just been in meeting and occupied a little time in conference. Your father speaks this morning, I in the afternoon. May the Lord help us, is our prayer. You see how long a letter I have written you. Read this to those who are interested, especially to father and mother White. You see, Edson, that we have work enough to do. I hope you do not neglect to pray for us. Your father works hard, too hard for his good. He sometimes realizes the special blessing of God, and this renews him and cheers him in the work. We have allowed ourselves no rest since coming East; we have labored with all our strength. May our feeble efforts be blessed to the good of God's dear people. 1T 662.2"
The EGW passage describes a gathering of people for a Sabbath meeting, and the phrase 'May the Lord help us, is our prayer' suggests a reliance on God's presence. This aligns thematically with Matthew 18:20, which speaks of God's presence where two or three are gathered in His name.
"At length I was induced to be present at one of the meetings in my own home. The church made my case a special subject of prayer. Father Pearson, who in my earlier experience had opposed the manifestations of the power of God upon me, now prayed earnestly for me, and counseled me to surrender my will to the will of the Lord. Like a tender father he tried to encourage and comfort me, bidding me believe I was not forsaken by the Friend of sinners. LS 70.3"
The EGW passage describes a meeting in her home where the church prayed for her. This aligns with the idea of God's presence being among those gathered in His name, as stated in Matthew 18:20.
"give no countenance to such weakness. When before the young, and at all times, be grave, be solemn. I saw that if Brother Loughborough and yourself make God your strength, a work will be accomplished by you for His poor people, for two can be a host. Come close to each other, pray together and separately, be free with each other. Brother Hull should confide in Brother Loughborough's judgment, and listen to his counsel and advice. 1T 437.2"
Both passages emphasize the power and presence of God when two or more are gathered together, especially in prayer and working for a common spiritual goal. The EGW passage encourages unity and prayer between two individuals, echoing the sentiment of Matthew 18:20.
"On our return home, my husband complained of slight indisposition, yet he engaged in his work as usual. Every morning we visited the grove near our home, and united in prayer. We were anxious to know our duty. Letters were continually coming in from different places, urging us to attend the camp meetings. Notwithstanding our determination to devote ourselves to writing, it was hard to refuse to meet with our brethren in these important gatherings. We earnestly pleaded for wisdom to know the right course. 1T 108.3"
The EGW passage mentions praying together, which thematically aligns with Matthew 18:20 about God's presence where people gather in His name. However, the connection is not strong, as the focus is more on seeking wisdom than on the mere act of gathering.
Matthew 18:21-35
"Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."
"This chapter is based on Matthew 18:21-35 . Peter had come to Christ with the question, “How oft shall my brother sin against me, and I forgive him? till seven times?” The rabbis limited the exercise of forgiveness to three offenses. Peter, carrying out, as he supposed, the teaching of Christ, thought to extend it to seven, the number signifying perfection. But Christ taught that we are never to become weary of forgiving. Not “Until seven times,” He said, “but, Until seventy times seven.” COL 243"
Ellen White directly references Matthew 18:21-35 in this passage.
"Philemon, beg his forgiveness, and plan for the future. The apostle promised to hold himself responsible for the sum of which Philemon had been robbed. Being about to dispatch Tychicus with letters to various churches in Asia Minor, he sent Onesimus with him. It was a severe test for this servant thus to deliver himself up to the master he had wronged; but he had been truly converted, and he did not turn aside from his duty. AA 456.2"
The EGW passage describes Paul urging Philemon to forgive Onesimus, which aligns with the principle of forgiveness taught in Matthew 18:21-35. While not a direct quote, the underlying theme of extending forgiveness and bearing responsibility for another's debt connects the two passages.
Matthew 18:25
"But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made."
"Then He showed the true ground upon which forgiveness is to be granted and the danger of cherishing an unforgiving spirit. In a parable He told of a king's dealing with the officers who administered the affairs of his government. Some of these officers were in receipt of vast sums of money belonging to the state. As the king investigated their administration of this trust, there was brought before him one man whose account showed a debt to his lord for the immense sum of ten thousand talents. He had nothing to pay, and according to the custom, the king ordered him to be sold, with all that he had, that payment might be made. But the terrified man fell at his feet and besought him, saying, “Have patience with me, and I will pay thee all. Then the Lord of that servant was moved with compassion, and loosed him, and forgave him the debt. COL 243.2"
EGW is retelling the parable of the unmerciful servant from Matthew 18, and directly alludes to Matthew 18:25.
Matthew 18:26
"The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all."
In the parable, when the debtor pleaded for delay, with the promise, “Have patience with me, and I will pay thee all,” the sentence was revoked. The whole debt was canceled. And he was soon given an opportunity to follow the example of the master who had forgiven him. Going out, he met a fellow servant who owed him a small sum. He had been forgiven ten thousand talents; the debtor owed him a hundred pence. But he who had been so mercifully treated, dealt with his fellow laborer in an altogether different manner. His debtor made an appeal similar to that which he himself had made to the king, but without a similar result. He who had so recently been forgiven was not tenderhearted and pitiful. The mercy shown him he did not exercise in dealing with his fellowservant. He heeded not the request to be patient. The small sum owed to him was all that the ungrateful servant would keep in mind. He demanded all that he thought his due, and carried into effect a sentence similar to that which had…
The EGW passage directly quotes the phrase 'Have patience with me, and I will pay thee all' from Matthew 18:26, making it a clear explicit allusion.
"no true sense of the greatness of his debt. He did not realize his helplessness. He hoped to deliver himself. “Have patience with me,” he said, “and I will pay thee all.” So there are many who hope by their own works to merit God's favor. They do not realize their helplessness. They do not accept the grace of God as a free gift, but are trying to build themselves up in self-righteousness. Their own hearts are not broken and humbled on account of sin, and they are exacting and unforgiving toward others. Their own sins against God, compared with their brother's sins against them, are as ten thousand talents to one hundred pence—nearly one million to one; yet they dare to be unforgiving. COL 245.3"
EGW directly quotes and interprets the verse from Matthew, making a clear and intentional connection.
"Ministers should not be severe, and draw upon any one man, and press means from him. If he does not give just as much as another thinks he should, they are not to denounce him, and throw him overboard. They should be as patient and forbearing as the angels are. They should work in union with Jesus. Christ and angels are watching the development of character, and weighing moral worth. The Lord bears long with His erring people. The truth will be brought to bear closer and closer, and will cut off one idol after another, until God reigns supreme in the hearts of His consecrated people. I saw that God's people must bring to Him a freewill offering; and the responsibility should be left wholly upon the individual, whether he will give much or little. It will be faithfully recorded. Give the people of God time to develop character. 1T 237.2"
Both passages deal with patience and forbearance, particularly in the context of financial obligations or shortcomings. The servant's plea for patience mirrors the call for ministers to be patient with those who may not give as much as others think they should.
Matthew 18:28
"But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest."
In the parable, when the debtor pleaded for delay, with the promise, “Have patience with me, and I will pay thee all,” the sentence was revoked. The whole debt was canceled. And he was soon given an opportunity to follow the example of the master who had forgiven him. Going out, he met a fellow servant who owed him a small sum. He had been forgiven ten thousand talents; the debtor owed him a hundred pence. But he who had been so mercifully treated, dealt with his fellow laborer in an altogether different manner. His debtor made an appeal similar to that which he himself had made to the king, but without a similar result. He who had so recently been forgiven was not tenderhearted and pitiful. The mercy shown him he did not exercise in dealing with his fellowservant. He heeded not the request to be patient. The small sum owed to him was all that the ungrateful servant would keep in mind. He demanded all that he thought his due, and carried into effect a sentence similar to that which had…
The EGW passage directly references the fellow servant who owed him an hundred pence, which is a clear allusion to Matthew 18:28.
"“But the same servant went out, and found one of his fellowservants, which owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not; but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.” COL 244.1"
EGW is directly quoting Matthew 18:28 as part of retelling the parable of the unmerciful servant.
Matthew 18:32
"Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:"
"In the parable the lord summoned the unmerciful debtor, and “said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.” “So likewise,” said Jesus, “shall My Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” He who refuses to forgive is thereby casting away his own hope of pardon. COL 247.1"
The EGW passage directly quotes Matthew 18:32, making it an explicit allusion.
Matthew 18:32-35
"Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."
"In the parable the lord summoned the unmerciful debtor, and “said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.” “So likewise,” said Jesus, “shall My Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” He who refuses to forgive is thereby casting away his own hope of pardon. COL 247.1"
EGW quotes extensively from Matthew 18:32-35, demonstrating a direct and intentional allusion to the biblical text.
Matthew 18:33
"Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?"
"But the great lesson of the parable lies in the contrast between God's compassion and man's hardheartedness; in the fact that God's forgiving mercy is to be the measure of our own. “Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?” COL 251.3"
EGW directly quotes Matthew 18:33, making this a clear and explicit allusion.