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 22:1-14
"And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen."
"In this parable, as in that of the great supper, are illustrated the gospel invitation, its rejection by the Jewish people, and the call of mercy to the Gentiles. But on the part of those who reject the invitation, this parable brings to view a deeper insult and a more dreadful punishment. The call to the feast is a king's invitation. It proceeds from one who is vested with power to command. It confers high honor. Yet the honor is unappreciated. The king's authority is despised. While the householder's invitation was regarded with indifference, the king's is met with insult and murder. They treated his servants with scorn, despitefully using them and slaying them. COL 307.2"
EGW is clearly referencing and interpreting the parable of the wedding feast in Matthew 22:1-14.
"Chapter 24—Without a Wedding Garment This chapter is based on Matthew 22:1-14 . The parable of the wedding garment opens before us a lesson of the highest consequence. By the marriage is represented the union of humanity with divinity; the wedding garment represents the character which all must possess who shall be accounted fit guests for the wedding. COL 307"
Ellen White directly references Matthew 22:1-14 in this passage.
Matthew 22:3
"And sent forth his servants to call them that were bidden to the wedding: and they would not come."
"God has called this people to give to the world the message of Christ's soon coming. We are to give to men the last call to the gospel feast, the last invitation to the marriage supper of the Lamb. Thousands of places that have not heard the call are yet to hear it. Many who have not given the message are yet to proclaim it. Again I appeal to our young men: Has not God called upon you to sound this message? 6T 412.2"
The EGW passage explicitly refers to 'the last call to the gospel feast, the last invitation to the marriage supper of the Lamb,' which is a direct allusion to the parable in Matthew 22, where servants are sent to call people to the wedding feast.
"The invitation to the feast was first given to the Jewish people, the people who had been called to stand as teachers and leaders among men, the people in whose hands were the prophetic scrolls foretelling Christ's advent, and to whom was committed the symbolic service foreshadowing His mission. Had priests and people heeded the call, they would have united with Christ's messengers in giving the gospel invitation to the world. The truth was sent to them that they might impart it. When they refused the call, it was sent to the poor, the maimed, the halt, and the blind. Publicans and sinners received the invitation. When the gospel call is sent to the Gentiles, there is the same plan of working. The message is first to be given “in the highways”—to men who have an active part in the world's work, to the teachers and leaders of the people. COL 229.4"
The EGW passage directly references the parable of the wedding feast and expands upon the initial invitation to the Jews and its subsequent extension to others after the initial rejection. The connection is clear and meaningful.
Matthew 22:7
"But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city."
"The householder, on seeing his invitation slighted, declared that none of the men who were bidden should taste of his supper. But for those who had done despite to the king, more than exclusion from his presence and his table is decreed. “He sent forth his armies, and destroyed those murderers, and burned up their city.” COL 307.3 In both parables the feast is provided with guests, but the second shows that there is a preparation to be made by all who attend the feast. Those who neglect this preparation are cast out. “The king came in to see the guests,” and “saw there a man which had not on a wedding garment; and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.” COL 308.1"
EGW quotes Matthew 22:7 directly, making it an explicit allusion.
"Thus the Jewish people sealed their rejection of God's mercy. The result was foretold by Christ in the parable. The king “sent forth his armies, and destroyed those murderers, and burned up their city.” The judgment pronounced came upon the Jews in the destruction of Jerusalem and the scattering of the nation. COL 308.3 The third call to the feast represents the giving of the gospel to the Gentiles. The king said, “The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.” COL 309.1"
EGW directly quotes and interprets Matthew 22:7, connecting it to the destruction of Jerusalem.
"of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold to serve as bondmen in heathen lands. PK 712.3"
Both passages describe the destruction of a city and its inhabitants as a consequence of their actions. Matthew 22:7 speaks of the king destroying murderers and burning their city, while EGW describes the destruction of Jerusalem due to the Jewish nation's uncontrolled passions and pride.
Matthew 22:9
"Go ye therefore into the highways, and as many as ye shall find, bid to the marriage."
"In the parable, the giver of the feast learned how his invitation had been treated, and “being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.” COL 225.2"
Both passages refer to the parable of the wedding feast and the call to invite others. While not a direct quote, the theme of inviting those from the highways is present in both.
Matthew 22:10
"So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests."
"The king's servants who went out into the highways “gathered together all as many as they found, both bad and good.” It was a mixed company. Some of them had no more real regard for the giver of the feast than had the ones who rejected the call. The class first bidden could not afford, they thought, to sacrifice any worldly advantage for the sake of attending the king's banquet. And of those who accepted the invitation, there were some who thought only of benefiting themselves. They came to share the provisions of the feast, but had no desire to honor the king. COL 309.2"
EGW directly references and expands upon the detail in Matthew 22:10 about the mixed nature of the guests.
"Meetings in Beethoven Hall Notwithstanding the opposition of ministers and churches, Beethoven Hall, in the city of Portland, was nightly crowded; especially was there a large congregation on Sundays. All classes flocked to these meetings. Rich and poor, high and low, ministers and laymen, were all, from various causes, anxious to hear for themselves the doctrine of the second advent. Many came who, finding no room to stand, went away disappointed. LS 54"
Both passages describe a gathering of diverse people, 'both bad and good' or 'rich and poor, high and low'. The EGW passage describes all classes flocking to the meetings, which echoes the inclusive nature of the gathering in Matthew 22:10.
Matthew 22:11
"And when the king came in to see the guests, he saw there a man which had not on a wedding garment:"
"The guests at the marriage feast were inspected by the king. Only those were accepted who had obeyed his requirements and put on the wedding garment. So it is with the guests at the gospel feast. All must pass the scrutiny of the great King, and only those are received who have put on the robe of Christ's righteousness. COL 312.1 Righteousness is right doing, and it is by their deeds that all will be judged. Our characters are revealed by what we do. The works show whether the faith is genuine. COL 312.2"
The EGW passage directly references and interprets the parable in Matthew 22, specifically the detail about the wedding garment and the king's inspection.
"In the parable of Matthew 22 the same figure of the marriage is introduced, and the investigative judgment is clearly represented as taking place before the marriage. Previous to the wedding the king comes in to see the guests, to see if all are attired in the wedding garment, the spotless robe of character washed and made white in the blood of the Lamb. Matthew 22:11 ; Revelation 7:14 . He who is found wanting is cast out, but all who upon examination are seen to have the wedding garment on are accepted of God and accounted worthy of a share in His kingdom and a seat upon His throne. This work of examination of character, of determining who are prepared for the kingdom of God, is that of the investigative judgment, the closing work in the sanctuary above. GC 428.1"
Ellen White directly references Matthew 22:11 in this passage.
"The days of our probation are fast closing. The end is near. To us the warning is given, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” Luke 21:34 . Beware lest it find you unready. Take heed lest you be found at the King's feast without a wedding garment. COL 319.2"
EGW explicitly connects being found at the King's feast without a wedding garment to the parable in Matthew 22:11, making this a clear thematic parallel.
"When the king came in to view the guests, the real character of all was revealed. For every guest at the feast there had been provided a wedding garment. This garment was a gift from the king. By wearing it the guests showed their respect for the giver of the feast. But one man was clothed in his common citizen dress. He had refused to make the preparation required by the king. The garment provided for him at great cost he disdained to wear. Thus he insulted his lord. To the king's demand, “How camest thou in hither not having a wedding garment?” he could answer nothing. He was self-condemned. Then the king said, “Bind him hand and foot, and take him away, and cast him into outer darkness.” COL 309.3"
EGW directly references and interprets Matthew 22:11, focusing on the man without a wedding garment.
Matthew 22:11-13
"And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."
"But this they can never do. Nothing can man devise to supply the place of his lost robe of innocence. No fig- leaf garment, no worldly citizen dress, can be worn by those who sit down with Christ and angels at the marriage supper of the Lamb. COL 311.2"
The EGW passage directly alludes to the parable of the wedding garment in Matthew 22, using the same imagery and concept to illustrate the importance of righteousness in entering God's kingdom.
"Those who reject the gift of Christ's righteousness are rejecting the attributes of character which would constitute them the sons and daughters of God. They are rejecting that which alone could give them a fitness for a place at the marriage feast. COL 316.4"
EGW's statement about rejecting Christ's righteousness and fitness for the marriage feast directly relates to the parable of the wedding garment in Matthew 22:11-13. The connection is strong and meaningful.
"Because of their neglect the Lord has looked with disfavor upon the church. A love of ease and selfish indulgence has been shown by many. Some who have had the privilege of knowing Bible truth have not brought it into the inner sanctuary of the soul. God holds all these accountable for the talents which they have not returned to Him in honest, faithful service in making every effort possible to seek and to save those who were lost. These slothful servants are represented as coming to the wedding supper without the wedding garment, the robe of the righteousness of Christ. They have nominally accepted the truth, but they do not practice it. Professedly circumcised, they are in reality among the uncircumcised. 6T 295.2"
The EGW passage explicitly mentions the wedding garment from the parable in Matthew 22, using it as a metaphor for those who profess faith but lack genuine righteousness.
"robe of Christ's righteousness. This is our only opportunity to form characters for the home which Christ has made ready for those who obey His commandments. COL 319.1"
Both passages deal with the idea of being properly prepared (clothed) for acceptance by God/the King. EGW's reference to the 'robe of Christ's righteousness' directly relates to the wedding garment in Matthew 22.
Matthew 22:11-14
"And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen."
"The guests at the marriage feast were inspected by the king. Only those were accepted who had obeyed his requirements and put on the wedding garment. So it is with the guests at the gospel feast. All must pass the scrutiny of the great King, and only those are received who have put on the robe of Christ's righteousness. COL 312.1 Righteousness is right doing, and it is by their deeds that all will be judged. Our characters are revealed by what we do. The works show whether the faith is genuine. COL 312.2"
This is a clear and direct allusion to the parable of the wedding garment in Matthew 22. EGW explicitly connects the guests at the marriage feast being inspected by the king to the idea of all being judged and received only if they have the 'robe of Christ's righteousness.'
Matthew 22:12
"And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless."
"When the king came in to view the guests, the real character of all was revealed. For every guest at the feast there had been provided a wedding garment. This garment was a gift from the king. By wearing it the guests showed their respect for the giver of the feast. But one man was clothed in his common citizen dress. He had refused to make the preparation required by the king. The garment provided for him at great cost he disdained to wear. Thus he insulted his lord. To the king's demand, “How camest thou in hither not having a wedding garment?” he could answer nothing. He was self-condemned. Then the king said, “Bind him hand and foot, and take him away, and cast him into outer darkness.” COL 309.3"
EGW directly quotes and interprets Matthew 22:12, highlighting the king's question and the man's inability to answer.
Matthew 22:14
"For many are called, but few are chosen."
"The king and his princes had done more than their part in opening the way for the return. They had provided abundant means, but where were the men? The sons of Levi failed at a time when the influence of a decision to accompany their brethren would have led others to follow their example. Their strange indifference is a sad revelation of the attitude of the Israelites in Babylon toward God's purpose for His people. PK 614.1"
Both passages address the idea of a call being extended, but not everyone responding positively. In Ezra's time, many Israelites chose to remain in Babylon, despite the opportunity to return to Jerusalem. This mirrors the sentiment in Matthew 22:14, where many are called, but few are chosen. The EGW passage highlights the indifference of the Levites, illustrating the principle of selective response to a divine call.
Matthew 22:15
"Then went the Pharisees, and took counsel how they might entangle him in his talk."
"Their pretended reverence veiled a deep-laid plot for His ruin. They had seized upon this opportunity to secure His condemnation, thinking that whatever decision He might make, they would find occasion to accuse Him. Should He acquit the woman, He might be charged with despising the law of Moses. Should He declare her worthy of death, He could be accused to the Romans as one who was assuming authority that belonged only to them. DA 460.5"
Both passages describe the Pharisees attempting to trap Jesus with their questions. The EGW passage elaborates on the specific trap they were setting in the story of the adulterous woman, while Matthew 22:15 is a more general statement about their intent. The connection is a clear thematic parallel.
Matthew 22:16
"And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men."
"The Pharisees had ever chafed under the exaction of tribute by the Romans. The payment of tribute they held to be contrary to the law of God. Now they saw opportunity to lay a snare for Jesus. The spies came to Him, and with apparent sincerity, as though desiring to know their duty, said, “Master, we know that Thou sayest and teachest rightly, neither acceptest Thou the person of any, but teachest the way of God truly: is it lawful for us to give tribute unto Caesar, or no?” DA 601.2"
EGW quotes the Pharisees' words to Jesus, which are found in Matthew 22:16.
"young men, who were ardent and zealous, and whom, they thought, Christ did not know. These were accompanied by certain of the Herodians, who were to hear Christ's words, that they might testify against Him at His trial. The Pharisees and Herodians had been bitter enemies, but they were now one in enmity to Christ. DA 601.1"
The EGW passage describes the Pharisees and Herodians uniting against Christ, which is directly depicted in Matthew 22:16. The passage amplifies the context and motivation behind their alliance.
Matthew 22:17
"Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cesar, or not?"
"Only a few days before this the Pharisees had tried to entrap Christ with the question, “Is it lawful for us to give tribute unto Caesar?” But Christ had unveiled their hypocrisy. The Romans who were present had seen the utter failure of the plotters, and their discomfiture at His answer, “Render therefore unto Caesar the things which be Caesar's.” Luke 20:22-25 . DA 725.5"
The EGW passage directly quotes and references the biblical account of Jesus' encounter with the Pharisees regarding paying taxes to Caesar.
"Their pretended reverence veiled a deep-laid plot for His ruin. Should Jesus acquit the woman, He might be charged with despising the law of Moses. Should He declare her worthy of death, He could be accused to the Romans as one who assumed authority belonging only to them. MH 88.1"
Both passages involve attempts to trap Jesus with questions that could lead to accusations against Him. While the specific scenarios differ (adultery vs. taxes), the underlying theme of plotting to ensnare Jesus is present in both.
Matthew 22:18
"But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?"
"Those who put the question to Jesus thought that they had sufficiently disguised their purpose; but Jesus read their hearts as an open book, and sounded their hypocrisy. “Why tempt ye Me?” He said; thus giving them a sign they had not asked, by showing that He read their hidden purpose. They were still more confused when He added, “Show Me a penny.” They brought it, and He asked them, “Whose image and superscription hath it? They answered and said, Caesar's.” Pointing to the inscription on the coin, Jesus said, “Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.” DA 602.2"
EGW directly quotes Jesus's question and statement from Matthew 22:18.
Matthew 22:21
"They say unto him, Cesar’s. Then saith he unto them, Render therefore unto Cesar the things which are Cesar’s; and unto God the things that are God’s."
"religious liberty—became the cornerstones of the American Republic. GC 295.1"
Matthew 22:21 establishes the principle of separation between secular and religious authority, which is foundational to religious liberty. EGW's statement directly connects this principle to the American Republic.
"Those who have become acquainted with the principles of the truth should closely follow the word of God as their guide. They should render to God the things that are God's. I was shown that several in Vermont were making a great mistake in regard to appropriating the means that God had entrusted to their keeping. They were overlooking the claims of God upon all that they have. Their eyes were blinded by the enemy of righteousness, and they were taking a course which would result disastrously for themselves and their dear children. 3T 120.1"
EGW directly quotes the phrase 'render to God the things that are God's,' which is a clear allusion to Matthew 22:21.
"Some have not come up and united in the plan of systematic benevolence, excusing themselves because they were not free from debt. They plead that they must first “owe no man anything.” But the fact that they are in debt does not excuse them. I saw that they should render to Caesar the things that are Caesar's, and to God the things that are God's. Some feel conscientious to “owe no man anything,” and think that God can require nothing of them until their debts are all paid. Here they deceive themselves. They fail to render to God the things that are His. Everyone must bring to the Lord a suitable offering. Those who are in debt should take the amount of their debts from what they possess, and give a proportion of the remainder. 1T 220.2"
EGW directly quotes and applies Matthew 22:21 to the context of systematic benevolence and debt, making it an explicit allusion.
"Those who put the question to Jesus thought that they had sufficiently disguised their purpose; but Jesus read their hearts as an open book, and sounded their hypocrisy. “Why tempt ye Me?” He said; thus giving them a sign they had not asked, by showing that He read their hidden purpose. They were still more confused when He added, “Show Me a penny.” They brought it, and He asked them, “Whose image and superscription hath it? They answered and said, Caesar's.” Pointing to the inscription on the coin, Jesus said, “Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.” DA 602.2"
The EGW passage directly quotes and elaborates on Matthew 22:21.
"When the Pharisees heard Christ's answer, “they marveled, and left Him, and went their way.” He had rebuked their hypocrisy and presumption, and in doing this He had stated a great principle, a principle that clearly defines the limits of man's duty to the civil government and his duty to God. In many minds a vexed question had been settled. Ever after they held to the right principle. And although many went away dissatisfied, they saw that the principle underlying the question had been clearly set forth, and they marveled at Christ's far- seeing discernment. DA 602.6"
The EGW passage directly explains the principle Jesus stated in Matthew 22:21 regarding the balance between earthly and divine obligations. It amplifies the meaning and implications of the verse.
"“For this reason we reject the yoke that is imposed on us.” “At the same time we are in expectation that his imperial majesty will behave toward us like a Christian prince who loves God above all things; and we declare ourselves ready to pay unto him, as well as unto you, gracious lords, all the affection and obedience that are our just and legitimate duty.”— Ibid., b. 13, ch. 6. GC 203.2"
The EGW passage discusses the reformers' stance on obedience to earthly rulers while maintaining their faith. This aligns with the principle in Matthew 22:21 of rendering to Caesar what is Caesar's and to God what is God's, acknowledging both secular and divine authority.
"The government under which Jesus lived was corrupt and oppressive; on every hand were crying abuses,— extortion, intolerance, and grinding cruelty. Yet the Saviour attempted no civil reforms. He attacked no national abuses, nor condemned the national enemies. He did not interfere with the authority or administration of those in power. He who was our example kept aloof from earthly governments. Not because He was indifferent to the woes of men, but because the remedy did not lie in merely human and external measures. To be efficient, the cure must reach men individually, and must regenerate the heart. DA 509.3"
Both passages address Jesus' approach to earthly authority. The EGW passage explains Jesus' non-interference in political matters, while Matthew 22:21 records Jesus' teaching on rendering to Caesar what is Caesar's. The EGW passage amplifies the principle of separating earthly and spiritual realms.
"Now, as more men were needed, and a national conscription law without such exemption privileges was impending, our brethren were in perplexity regarding their response to such a draft, where they might be compelled to take up arms or to work on the Sabbath. 1T 716.3"
This is a duplicate of pair 4.
"***** Again and again Christ had been asked to decide legal and political questions; but He refused to interfere in temporal matters.... He stood in our world as the Head of the great spiritual kingdom that He came to our world to establish,—the kingdom of righteousness. His teaching made plain the ennobling, sanctifying principles that govern this kingdom. He showed that justice and mercy and love are the controlling powers in Jehovah's kingdom.— Testimonies for the Church 9:218 . GW 396.2"
Both passages touch on the separation of earthly and spiritual authority. While Matthew 22:21 directly addresses paying taxes to Caesar, EGW's passage discusses Christ's refusal to involve himself in temporal matters, suggesting a similar principle of distinguishing between earthly and divine realms.
"“Let us reject this decree,” said the princes. “In matters of conscience the majority has no power.” The deputies declared: “It is to the decree of 1526 that we are indebted for the peace that the empire enjoys: its abolition would fill Germany with troubles and divisions. The Diet is incompetent to do more than preserve religious liberty until the council meets.”— Ibid., b. 13, ch. 5. To protect liberty of conscience is the duty of the state, and this is the limit of its authority in matters of religion. Every secular government that attempts to regulate or enforce religious observances by civil authority is sacrificing the very principle for which the evangelical Christian so nobly struggled. GC 201.1"
While Matthew 22:21 is about rendering to Caesar what is Caesar's and to God what is God's, the EGW quote discusses the limits of state authority in matters of religion and liberty of conscience. The connection is that both passages address the relationship between secular authority and religious obligation, but the EGW quote is a specific application of the principle of separating secular and religious domains. Confidence adjusted down because the connection is not as direct as it could be.
Matthew 22:22
"When they had heard these words, they marvelled, and left him, and went their way."
The spies had expected Jesus to answer their question directly, in one way or the other. If He should say, It is unlawful to give tribute to Caesar, He would be reported to the Roman authorities and arrested for inciting rebellion. But in case He should pronounce it lawful to pay the tribute, they designed to accuse Him to the people as opposing the law of God. Now they felt themselves baffled and defeated. Their plans were disarranged. The summary manner in which their question had been settled left them nothing further to say. DA 602.3 Christ's reply was no evasion, but a candid answer to the question. Holding in His hand the Roman coin, upon which were stamped the name and image of Caesar, He declared that since they were living under the protection of the Roman power, they should render to that power the support it claimed, so long as this did not conflict with a higher duty. But while peaceably subject to the laws of the land, they should at all times give their first allegiance t…
Both passages describe the reaction to Jesus's answer regarding paying taxes to Caesar. The EGW passage expands on the context and implications of the biblical account.
"When the Pharisees heard Christ's answer, “they marveled, and left Him, and went their way.” He had rebuked their hypocrisy and presumption, and in doing this He had stated a great principle, a principle that clearly defines the limits of man's duty to the civil government and his duty to God. In many minds a vexed question had been settled. Ever after they held to the right principle. And although many went away dissatisfied, they saw that the principle underlying the question had been clearly set forth, and they marveled at Christ's far- seeing discernment. DA 602.6"
The EGW passage directly quotes and elaborates on Matthew 22:22.
Matthew 22:23
"The same day came to him the Sadducees, which say that there is no resurrection, and asked him,"
"The Sadducees denied the existence of angels, the resurrection of the dead, and the doctrine of a future life, with its rewards and punishments. On all these points they differed with the Pharisees. Between the two parties the resurrection was especially a subject of controversy. The Pharisees had been firm believers in the resurrection, but in these discussions their views in regard to the future state became confused. Death became to them an inexplicable mystery. Their inability to meet the arguments of the Sadducees gave rise to continual irritation. The discussions between the two parties usually resulted in angry disputes, leaving them farther apart than before. DA 603.2"
The EGW passage directly refers to the Sadducees' denial of the resurrection, which is the central point of Matthew 22:23. It provides further context and explanation.
Matthew 22:29
"Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God."
The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations agains…
The EGW passage directly references the Sadducees' ignorance of scripture and the power of God, which is the core point of Matthew 22:29.
"In answer to their questions, Jesus lifted the veil from the future life. “In the resurrection,” He said, “they neither marry, nor are given in marriage, but are as the angels of God in heaven.” He showed that the Sadducees were wrong in their belief. Their premises were false. “Ye do err,” He added, “not knowing the Scriptures, nor the power of God.” He did not charge them, as He had charged the Pharisees, with hypocrisy, but with error of belief. DA 605.4"
The EGW passage directly quotes Jesus' words from Matthew 22:29, making it a clear and explicit allusion.
The Sadducees had flattered themselves that they of all men adhered most strictly to the Scriptures. But Jesus showed that they had not known their true meaning. That knowledge must be brought home to the heart by the enlightenment of the Holy Spirit. Their ignorance of the Scriptures and the power of God He declared to be the cause of their confusion of faith and darkness of mind. They were seeking to bring the mysteries of God within the compass of their finite reasoning. Christ called upon them to open their minds to those sacred truths that would broaden and strengthen the understanding. Thousands become infidels because their finite minds cannot comprehend the mysteries of God. They cannot explain the wonderful exhibition of divine power in His providences, therefore they reject the evidences of such power, attributing them to natural agencies which they can comprehend still less. The only key to the mysteries that surround us is to acknowledge in them all the presence and power o…
The EGW passage directly quotes and expands upon Matthew 22:29, making it an explicit allusion.
"Page 265. Causes of the French Revolution.—On the far-reaching consequences of the rejection of the Bible and of Bible religion, by the people of France, see H. von Sybel, History of the French Revolution, B. 5, ch. 1, pars. 3-7; Henry Thomas Buckle, History of Civilization in England, Chs. 8 , 12, 14 (New York, 1895, vol. 1, pp. 364-366, 369-371, 437, 540, 541, 550); Blackwood's Magazine, Vol. 34, no. 215 (November, 1833), p. 739; J. G. Lorimer, An Historical Sketch of the Protestant Church in France, Ch. 8, pars. 6, 7. GC 687.5"
The EGW passage discusses the consequences of rejecting the Bible in France, and the Bible verse speaks of erring due to not knowing the scriptures. The connection is that rejecting or not knowing scripture leads to error and negative consequences.
"wandering in error. GC 598.3"
The EGW passage uses the phrase "wandering in error," which is a common concept, but the Matthew verse uses the word "err" in the context of not knowing the scriptures. It's a possible connection, but not a strong one.
Matthew 22:35-36
"Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law?"
"The Pharisees, however, did not yet despair of driving Him to speak that which they could use against Him. They prevailed upon a certain learned scribe to question Jesus as to which of the ten precepts of the law was of the greatest importance. DA 606.3"
The EGW passage directly refers to the event described in Matthew 22:35-36, where a lawyer questions Jesus about the greatest commandment. It's a clear and explicit allusion.
Matthew 22:36-40
"Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets."
In urging the value of practical godliness, the prophet was only repeating the counsel given Israel centuries before. Through Moses, as they were about to enter the Promised Land, the word of the Lord had been: “And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart and with all thy soul, to keep the commandments of the Lord, and His statutes, which I command thee this day for thy good?” Deuteronomy 10:12, 13 . From age to age these counsels were repeated by the servants of Jehovah to those who were in danger of falling into habits of formalism and of forgetting to show mercy. When Christ Himself, during His earthly ministry, was approached by a lawyer with the question, “Master, which is the great commandment in the law?” Jesus said to him, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and…
Ellen White directly references Matthew 22:36-40 in this passage.
Matthew 22:37
"Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."
"Teacher, weed from your talks all that is not of the highest and best quality. Keep before the students those sentiments only that are essential. Never should the physician, minister, or teacher prolong his talks until the alpha is forgotten in long-drawn-out assertions that are not of the least benefit. When this is done, the mind is swamped with a multitude of words that it cannot retain. Let the talks given be short and right to the point. Let the mind be kept sweet and pure, and open to heaven's first law, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” Luke 10:27 . If those who act a part in the training of the youth will leave many things unsaid, and present before the students the importance of the principles they must obey in order to have eternal life, there will be seen a work of true reform. CT 403.1"
EGW directly quotes Luke 10:27, which is a parallel account of the same event recorded in Matthew 22:37. This is a clear and direct reference.
"Mental Faculties God requires the training of the mental faculties. He designs that His servants shall possess more intelligence and clearer discernment than the worldling, and He is displeased with those who are too careless or too indolent to become efficient, well-informed workers. The Lord bids us love Him with all the heart, and with all the soul, and with all the strength, and with all the mind. This lays upon us the obligation of developing the intellect to its fullest capacity, that with all the mind we may know and love our Creator. COL 333"
EGW directly quotes and expands upon Matthew 22:37, emphasizing the importance of developing the intellect to its fullest capacity in order to love and know God with all the mind. This is a clear and intentional reference.
"In the Bible every vital principle is declared, every duty made plain, every obligation made evident. The whole duty of man is summed up by the Saviour. He says, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.... Thou shalt love thy neighbor as thyself.” [ Matthew 13:37, 39 .] In the word the plan of salvation is plainly delineated. The gift of eternal life is promised on condition of saving faith in Christ. The drawing power of the Holy Spirit is pointed out as an agent in the work of man's salvation. The rewards of the faithful, the punishment of the guilty, are all laid out in clear lines. The Bible contains the science of salvation for all those who will hear and do the words of Christ. CE 84.2"
EGW directly quotes Matthew 22:37 and explicitly connects it to the 'whole duty of man'.
"Gatherings for amusement confuse faith and make the motive mixed and uncertain. The Lord accepts no divided heart. He wants the whole man. He made all there is of man. He offered a complete sacrifice to redeem the body and soul of man. That which He requires of those whom He has created and redeemed is summed up in these words: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.... Thou shalt love thy neighbor as thyself.” Matthew 22:37-39 . God will accept nothing less than this.— Special Testimonies On Education, 80-83 . CT 345.1"
EGW directly quotes Matthew 22:37-39, making this a clear and explicit allusion.
"Brother Hull, you must be guarded on every side. I saw that whatever divides the affections, or takes away from the heart supreme love for God, or prevents unlimited confidence and entire trust in Him, assumes the character and takes the form of an idol. I was pointed to the first great commandment: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” There is allowed no separation of our affections from God. Nothing is to divide our supreme love for Him or our delight in Him. Your will, wishes, plans, desires, and pleasures must all be in subjection. You have something to learn, to exalt the Lord God in your heart, in your conversation, in all your acts; and then Jesus can teach you, and help you, as you cast your net on the right side of the ship, to bring it to shore full of fishes. But without the help of Christ in casting your net, you may toil weeks, months, and years without seeing much fruit of your labor. 1T 436.1"
EGW directly quotes Matthew 22:37, making it an explicit allusion.
"The tent was full, and about two hundred persons stood outside the canvas, unable to find room inside. I spoke from the words of Christ in answer to the question of the learned scribe as to which was the great commandment in the law: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” Matthew 22:37 . The blessing of God rested upon me, and my pain and feebleness left me. Before me were a people whom I might not meet again until the judgment; and the desire for their salvation led me to speak earnestly and in the fear of God, that I might be free from their blood. Great freedom attended my effort, which occupied one hour and ten minutes. Jesus was my helper, and His name shall have all the glory. The audience was very attentive. 4T 281.1"
Ellen White directly references Matthew 22:37 in this passage.
"“We need schools in this country to educate children and youth that they may be masters of labor, and not slaves of labor. Ignorance and idleness will not elevate one member of the human family. Ignorance will not lighten the lot of the hard toiler. Let the worker see what advantage he may gain in the humblest occupation, by using the ability God has given him as an endowment. Thus he can become an educator, teaching others the art of doing work intelligently. He may understand what it means to love God with the heart, the soul, the mind, and the strength. The physical powers are to be brought into service for love to God. The Lord wants the physical strength, and you can reveal your love for Him by the right use of your physical powers, doing the very work which needs to be done. There is no respect of persons with God.... LS 352.2"
EGW directly quotes and expands upon the concept of loving God with heart, soul, and mind, making it a clear and explicit allusion to Matthew 22:37.
"Who has the heart? With whom are our thoughts? Of whom do we love to converse? Who has our warmest affections and our best energies? If we are Christ's, our thoughts are with Him, and our sweetest thoughts are of Him. All we have and are is consecrated to Him. We long to bear His image, breathe His spirit, do His will, and please Him in all things. SC 58.2"
The EGW passage directly reflects the command to love God with all your heart, soul, and mind, as it discusses where our affections and thoughts should be directed.
"Our Saviour claims all there is of us; He asks our first and holiest thoughts, our purest and most intense affection. If we are indeed partakers of the divine nature, His praise will be continually in our hearts and upon our lips. Our only safety is to surrender our all to Him and to be constantly growing in grace and in the knowledge of the truth. SL 95.1"
The EGW passage directly echoes the sentiment of loving God with all one's heart, soul, and mind, as commanded in Matthew 22:37. It amplifies the idea by specifying how this love manifests in our thoughts, affections, and surrender to God.
"the love of riches that the possessor breaks away from his riches and transfers his affections to God. Through love he is then led to minister to the wants of God's cause. It is his highest pleasure to make a right disposition of his Lord's goods. Love to God and his fellow men predominates, and he holds all that he has as not his own, and faithfully discharges his duty as God's steward. Then can he keep both the great commandments of the law: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” “Thou shalt love thy neighbor as thyself.” In this way it is possible for a rich man to enter the kingdom of God. “And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive an hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first.” 1T 172.3"
EGW directly quotes Matthew 22:37.
"Elder Starr, the next speaker, referred to some personal phases of Mrs. White's life. “I have never heard any other person,” he said, “speak of love for Jesus, as I have heard her speak. Many times have I heard her exclaim, ‘I love Him, I love Him, I love Him!’ Her entire life was devoted to winning others to love Him and serve Him with all the heart.... LS 451.3"
The EGW passage illustrates the practical application of the commandment to love God with all one's heart, as described in Matthew 22:37.
"Those who are truly converted are called to do a work that requires money and consecration. The obligation that binds us to place our names on the church roll holds us responsible to work for God to the utmost of our ability. He calls for undivided service, for the entire devotion of heart, soul, mind, and strength. Christ has brought us into church capacity that He may engage and engross all our capabilities in devoted service for the salvation of souls. Anything short of this is opposition to the work. There are only two places in the world where we can deposit our treasures—in God's storehouse or in Satan's, and all that is not devoted to Christ's service is counted on Satan's side and goes to strengthen his cause. 6T 447.2"
The EGW passage explicitly mentions devoting heart, soul, mind, and strength to God, which is a direct reference to the Shema in Deuteronomy 6:5, quoted by Jesus in Matthew 22:37.
"True holiness is wholeness in the service of God. This is the condition of true Christian living. Christ asks for an unreserved consecration, for undivided service. He demands the heart, the mind, the soul, the strength. Self is not to be cherished. He who lives to himself is not a Christian. COL 48.4"
EGW's statement about loving God with heart, mind, and soul directly reflects the principle outlined in Matthew 22:37.
"Unselfish Service the Law of Heaven Love, the basis of creation and of redemption, is the basis of true education. This is made plain in the law that God has given as the guide of life. The first and great commandment is, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” Mark 12:30 . To love Him, the Infinite, the Omniscient One, with the whole strength and mind and heart, means the highest development of every power. It means that in the whole being—the body, the mind, as well as the soul—the image of God is to be restored. CT 32"
While Mark 12:30 is cited in the first pair, the content is also found in Matthew 22:37. EGW is alluding to the same commandment, regardless of which gospel is cited.
"A knowledge of God, fellowship with Him in study and in labor, likeness to Him in character, were to be the source, the means, and the aim of Israel's education—the education imparted by God to the parents, and by them to be given to their children. Ed 44.3"
The EGW passage emphasizes knowing God and having fellowship with Him, which aligns with the principle of loving God with all one's heart, soul, and mind as stated in Matthew 22:37. It's a thematic parallel in that both passages highlight the importance of a relationship with God.
Matthew 22:37-39
"Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself."
"Gatherings for amusement confuse faith and make the motive mixed and uncertain. The Lord accepts no divided heart. He wants the whole man. He made all there is of man. He offered a complete sacrifice to redeem the body and soul of man. That which He requires of those whom He has created and redeemed is summed up in these words: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.... Thou shalt love thy neighbor as thyself.” Matthew 22:37-39 . God will accept nothing less than this.— Special Testimonies On Education, 80-83 . CT 345.1"
Ellen White directly references Matthew 22:37-39 in this passage.
"Love is a precious gift, which we receive from Jesus. Pure and holy affection is not a feeling, but a principle. Those who are actuated by true love are neither unreasonable nor blind. Taught by the Holy Spirit, they love God supremely, and their neighbor as themselves. MH 358.4"
EGW directly alludes to the command to love God and neighbor as oneself, which is the core message of Matthew 22:37-39. She uses this as a foundation for her discussion of love as a principle.
"Supreme love for God and unselfish love for one another—this is the best gift that our heavenly Father can bestow. This love is not an impulse, but a divine principle, a permanent power. The unconsecrated heart cannot originate or produce it. Only in the heart where Jesus reigns is it found. “We love Him, because He first loved us.” In the heart renewed by divine grace, love is the ruling principle of action. It modifies the character, governs the impulses, controls the passions, and ennobles the affections. This love, cherished in the soul, sweetens the life and sheds a refining influence on all around. AA 551.2"
EGW's statement about supreme love for God and unselfish love for one another directly reflects the core principle taught by Jesus in Matthew 22:37-39. She elaborates on the nature and impact of this love, but the foundational principle is clearly derived from this passage.
Matthew 22:37-40
"Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets."
The two great principles of the law of God are supreme love to God and unselfish love to our neighbor. The first four commandments and the last six hang upon, or grow out of, these two principles. Christ explained to the lawyer who his neighbor was in the illustration of the man who was traveling from Jerusalem to Jericho and who fell among thieves and was robbed and beaten and left half dead. The priest and the Levite saw this man suffering, but their hearts did not respond to his wants. They avoided him by passing by on the other side. The Samaritan came that way, and when he saw the stranger's need of help he did not question whether he was a relative or was of his country or creed; but he went to work to help the sufferer because there was work which needed to be done. He relieved him as best he could, put him upon his own beast, and carried him to an inn and made provision for his wants at his own expense. This Samaritan, said Christ, was neighbor to him who fell among thieves. Th…
EGW directly references and explains the two great commandments, drawing a direct connection to the Matthew passage.
"You who in heart long for something better than this world can give, recognize this longing as the voice of God to your soul. Ask Him to give you repentance, to reveal Christ to you in His infinite love, in His perfect purity. In the Saviour's life the principles of God's law—love to God and man—were perfectly exemplified. Benevolence, unselfish love, was the life of His soul. It is as we behold Him, as the light from our Saviour falls upon us, that we see the sinfulness of our own hearts. SC 28.2"
The EGW passage directly references and expands upon the principle of loving God and man as exemplified in Christ's life, which is the core message of Matthew 22:37-40.
Matthew 22:39
"And the second is like unto it, Thou shalt love thy neighbour as thyself."
"Let those who have been remiss in this work consider their duty in the light of the great commandment: “Thou shalt love thy neighbor as thyself.” This obligation is resting upon all. All are required to labor to diminish the ills and multiply the blessings of their fellow creatures. If we are strong to resist temptation we are under the greater obligation to help those who are weak and yielding. Have we knowledge, we should instruct the ignorant. Has God blessed us with this world's goods, it is our duty to succor the poor. We must work for others’ good. Let all within the sphere of our influence be partakers of whatever of excellence we may possess. None should be content to feed on the bread of life without sharing it with those around them. 5T 606.1"
EGW directly quotes Matthew 22:39 and builds her argument upon it, making the connection explicit.
"Like the first is the second commandment—“Thou shalt love thy neighbor as thyself.” Matthew 22:39 . The law of love calls for the devotion of body, mind, and soul to the service of God and our fellow men. And this service, while making us a blessing to others, brings the greatest blessing to ourselves. Unselfishness underlies all true development. Through unselfish service we receive the highest culture of every faculty. More and more fully do we become partakers of the divine nature. We are fitted for heaven, for we receive heaven into our hearts. Ed 16.2"
Ellen White directly references Matthew 22:39 in this passage.
"In your association with others, put yourself in their place. Enter into their feelings, their difficulties, their disappointments, their joys, and their sorrows. Identify yourself with them, and then do to them as, were you to exchange places with them, you would wish them to deal with you. This is the true rule of honesty. It is another expression of the law. “Thou shalt love thy neighbor as thyself.” Matthew 22:39 . And it is the substance of the teaching of the prophets. It is a principle of heaven, and will be developed in all who are fitted for its holy companionship. MB 134.3"
Ellen White directly references Matthew 22:39 in this passage.
"commandments from the second table of the Decalogue, then summed them all up in the precept, “Thou shalt love thy neighbour as thyself.” COL 391.3"
The EGW passage directly quotes and references Matthew 22:39, making it an explicit allusion.
"Church members should educate themselves to do this work. This is just as essential as to save the benighted souls in foreign countries. While some feel the burden for souls afar off, let the many who are at home feel the burden of precious souls who are around them, and work just as diligently for their salvation. MH 152.4 Many regret that they are living a narrow life. They themselves can make their life broad and influential if they will. Those who love Jesus with heart and mind and soul, and their neighbor as themselves, have a wide field in which to use their ability and influence. MH 153.1"
The EGW passage explicitly mentions loving one's neighbor as oneself, directly referencing and expanding upon the principle found in Matthew 22:39.
"Duties in this direction are binding upon all who profess to be followers of Christ. God's law specifies their duty to their fellow men: “Thou shalt love thy neighbor as thyself.” By a disregard of justice, mercy, and benevolence to their neighbor, some have so hardened the heart that they can go still further, and even rob God without compunctions of conscience. Do such close their eyes and their understanding to the fact that God knows, that He reads their every action and the motive which impelled them to it? His reward is with Him, and His work before Him, to give to every man according as his work shall be. Every good and every wrong act, and its influence upon others, is traced out by the Searcher of hearts, to whom every secret is revealed. And the reward will be according to the motives which prompted the action. 2T 520.1"
The EGW passage directly quotes Matthew 22:39 ('Thou shalt love thy neighbor as thyself.') and uses it as a basis for discussing duties to fellow men.
"Would we not now have much greater light if, in the past, we had received the Lord's admonitions, acknowledged His presence, and turned away from all practices contrary to His will? Had we done this, the light of heaven would have shone into the soul-temple, enabling us to comprehend the truth and to love God supremely and our neighbors as ourselves. Oh, how greatly Christ is dishonored by those who, professing to be Christians, disgrace the name they bear by failing to make their lives correspond to their profession, by failing to treat one another with the love and respect that God expects them to reveal in kind words and courteous acts! 8T 248.2"
The EGW passage directly references loving one's neighbor as oneself, which is a clear allusion to Matthew 22:39.
"The Sabbath The Sabbath question is one that will demand great care and wisdom in its presentation. Much of the grace and power of God will be needed to cast down the idol that has been erected in the shape of a false sabbath. Lift up the standard, lift it up, higher and still higher . Point the people to the twentieth chapter of Exodus, in which the law of God is recorded. The first four of the Ten Commandments outline our duty to our Maker. He who is false to his God cannot be true to his neighbor. He who loves God supremely will love his neighbor as himself. Pride lifts itself up unto vanity, leading the human agent to make a God of himself. The gospel of Christ sanctifies the soul, expelling self-love. 9T 211"
The EGW passage directly references the principle of loving your neighbor as yourself, which is found in Matthew 22:39.
"the love of riches that the possessor breaks away from his riches and transfers his affections to God. Through love he is then led to minister to the wants of God's cause. It is his highest pleasure to make a right disposition of his Lord's goods. Love to God and his fellow men predominates, and he holds all that he has as not his own, and faithfully discharges his duty as God's steward. Then can he keep both the great commandments of the law: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” “Thou shalt love thy neighbor as thyself.” In this way it is possible for a rich man to enter the kingdom of God. “And everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive an hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first.” 1T 172.3"
EGW directly quotes Matthew 22:39.
"“Am I my brother's keeper?” Said the angel: “Yea, thou art thy brother's keeper. Thou shouldest have a watchful care for thy brother, be interested for his welfare, and cherish a kind, loving spirit toward him. Press together, press together.” God designed that man should be openhearted and honest, without affectation, meek, humble, with simplicity. This is the principle of heaven; God ordered it so. But poor, frail man has sought out something different—to follow his own way, and carefully attend to his own self-interest. 1T 113.3"
The EGW passage directly addresses the concept of being responsible for one's brother, echoing the principle of loving your neighbor as yourself. The passage expands on the practical implications of this love, emphasizing care, interest, and a loving spirit.
"Like the first is the second commandment, “Thou shalt love thy neighbor as thyself.” Mark 12:31 . The law of love calls for the devotion of body, mind, and soul to the service of God and our fellow men. And this service, while making us a blessing to others, brings the greatest blessing to ourselves. Unselfishness underlies all true development. Through unselfish service we receive the highest culture of every faculty. CT 32.2"
While Mark 12:31 is cited in the third pair, the content is also found in Matthew 22:39. EGW is alluding to the same commandment, regardless of which gospel is cited.
"teaches self-respect, respect for the dignity of man as man, a regard for every member of the great human brotherhood. Ed 240.3"
EGW's statement about self-respect and respect for others directly reflects the principle of loving your neighbor as yourself, as taught in Matthew 22:39.
"broken, nor can the second be kept while the first is broken. When God has His rightful place on the throne of the heart, the right place will be given to our neighbor. We shall love him as ourselves. And only as we love God supremely is it possible to love our neighbor impartially. DA 607.2"
EGW directly references and expands upon the principle of loving your neighbor as yourself, which is found in Matthew 22:39.
Matthew 22:40
"On these two commandments hang all the law and the prophets."
"The lawyer was not satisfied with the position and works of the Pharisees. He had been studying the Scriptures with a desire to learn their real meaning. He had a vital interest in the matter, and had asked in sincerity, “What shall I do?” In his answer as to the requirements of the law, he passed by all the mass of ceremonial and ritualistic precepts. For these he claimed no value, but presented the two great principles on which hang all the law and the prophets. This answer, being commended by Christ, placed the Saviour on vantage ground with the rabbis. They could not condemn Him for sanctioning that which had been advanced by an expositor of the law. DA 497.4"
EGW is referencing the same concept and using similar language as Matthew 22:40, although not a direct quote. The connection is clear and intentional.
"The lawyer was not satisfied with the position and works of the Pharisees. He had been studying the scriptures with a desire to learn their real meaning. He had a vital interest in the matter, and he asked in sincerity, “What shall I do?” In his answer as to the requirements of the law, he passed by all the mass of ceremonial and ritualistic precepts. For these he claimed no value, but presented the two great principles on which hang all the law and the prophets. The Saviour's commendation of this answer placed Him on vantage ground with the rabbis. They could not condemn Him for sanctioning that which had been advanced by an expositor of the law. COL 377.3"
The EGW passage directly references and explains the meaning of Matthew 22:40 in the context of the lawyer's question.
Matthew 22:43
"He saith unto them, How then doth David in spirit call him Lord, saying,"
"In reply to the statement that Christ was the Son of David, Jesus said, “How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.” DA 609.1"
The EGW passage is a direct quote from Matthew 22:43.
Matthew 22:46
"And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions."
"In His contest with the rabbis, it was not Christ's purpose to humiliate His opponents. He was not glad to see them in a hard place. He had an important lesson to teach. He had mortified His enemies by allowing them to be entangled in the net they had spread for Him. Their acknowledged ignorance in regard to the character of John's baptism gave Him an opportunity to speak, and He improved the opportunity by presenting before them their real position, adding another warning to the many already given. DA 594.4"
The EGW passage describes Christ's interaction with the rabbis, where he silences them with his wisdom. Matthew 22:46 describes a similar situation where no one could answer him and they stopped questioning him. The thematic parallel is that Christ's wisdom silenced his opponents.