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 23:3
"All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not."
In the parable the son who said, “I go, sir,” represented himself as faithful and obedient; but time proved that his profession was not real. He had no true love for his father. So the Pharisees prided themselves on their holiness, but when tested, it was found wanting. When it was for their interest to do so, they made the requirements of the law very exacting; but when obedience was required from themselves, by cunning sophistries they reasoned away the force of God's precepts. Of them Christ declared, “Do not ye after their works; for they say, and do not.” Matthew 23:3 . They had no true love for God or man. God called them to be co-workers with Him in blessing the world; but while in profession they accepted the call, in action they refused obedience. They trusted to self, and prided themselves on their goodness; but they set the commands of God at defiance. They refused to do the work which God had appointed them, and because of their transgression the Lord was about to divorce H…
Ellen White directly references Matthew 23:3 in this passage.
"Those who claim to keep and teach the holy law of God, and yet are continually transgressing that law, are stumbling-blocks both to sinners and to believers in the truth. The loose, lax way in which many regard the law of Jehovah and the gift of His Son, is an insult to God. The only way in which we can correct this wide-spread evil, is to examine closely every one who would become a teacher of the Word. Those upon whom this responsibility rests, should acquaint themselves with his history since he professed to believe the truth. His Christian experience and his knowledge of the Scriptures, the way in which he holds present truth, should all be understood. No one should be accepted as a laborer in the cause of God, until he makes it manifest that he has a real, living experience in the things of God. GW 437.2"
The EGW passage warns against those who teach the law but transgress it, becoming stumbling blocks. This directly echoes Jesus's warning in Matthew 23:3 about the Pharisees who say and do not.
"been pleased to give, and have acted upon them, while some of the preachers are far behind. They profess to believe the testimony borne, and some do harm by making them an iron rule for those who have had no experience in reference to them, but they fail to carry them out themselves. They have had repeated testimonies which they have utterly disregarded. The course of such is not consistent. 1T 369.1"
Both passages address the hypocrisy of religious leaders who do not practice what they preach. The EGW passage specifically mentions preachers who fail to carry out the testimonies they expect others to follow, echoing the sentiment in Matthew 23:3.
"“Some of the preachers are far behind. They profess to believe the testimony borne, and some do harm by making them an iron rule for those who have had no experience in reference to them, but they fail to carry them out themselves. They have had repeated testimonies which they have utterly disregarded. The course of such is not consistent.” [ Testimonies for the Church 1:369 (1863) .] 5T 669.4"
Both passages address the hypocrisy of leaders who profess to believe or teach certain principles but fail to live by them themselves. The EGW passage criticizes preachers who inconsistently apply the testimonies, while Matthew 23:3 warns against following the example of those who 'say, and do not'.
"Your wife, as well as you, loves her ease. Your time has been spent in bed when you were able to be up actively showing a special interest in the family you were burdening. You have thought that, because you were a minister, they should consider your presence a favor, and should wait upon you, and favor you, while you had nothing to do but to care for your own selfish interests. The impressions which you have given have been very bad. You both have been considered representatives of ministers and their wives who are engaged in presenting to the world the Sabbath and the soon coming of our Lord. 2T 542.2"
Both passages address the hypocrisy of religious leaders who do not practice what they preach. The EGW passage describes a minister whose actions contradict his teachings, while the verse in Matthew condemns those who say but do not do. There is a clear thematic parallel.
Matthew 23:4
"For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers."
"Papists place crosses upon their churches, upon their altars, and upon their garments. Everywhere is seen the insignia of the cross. Everywhere it is outwardly honored and exalted. But the teachings of Christ are buried beneath a mass of senseless traditions, false interpretations, and rigorous exactions. The Saviour's words concerning the bigoted Jews, apply with still greater force to the leaders of the Roman Catholic Church: “They bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.” Matthew 23:4 . Conscientious souls are kept in constant terror fearing the wrath of an offended God, while many of the dignitaries of the church are living in luxury and sensual pleasure. GC 568.2"
Ellen White directly references Matthew 23:4 in this passage.
The Jews had so perverted the law that they made it a yoke of bondage. Their meaningless requirements had become a byword among other nations. Especially was the Sabbath hedged in by all manner of senseless restrictions. It was not to them a delight, the holy of the Lord, and honorable. The scribes and Pharisees had made its observance an intolerable burden. A Jew was not allowed to kindle a fire nor even to light a candle on the Sabbath. As a consequence the people were dependent upon the Gentiles for many services which their rules forbade them to do for themselves. They did not reflect that if these acts were sinful, those who employed others to perform them were as guilty as if they had done the work themselves. They thought that salvation was restricted to the Jews, and that the condition of all others, being already hopeless, could be made no worse. But God has given no commandments which cannot be obeyed by all. His laws sanction no unreasonable or selfish restrictions. DA 204.1…
The EGW passage describes the burdensome rules imposed by the Pharisees, which directly parallels the sentiment expressed in Matthew 23:4 about the Pharisees binding heavy burdens on the people.
"With all these minute and burdensome exactions it was a practical impossibility for the people to keep the law. The great principles of righteousness set forth in the Decalogue, and the glorious truths shadowed in the symbolic service, were alike obscured, buried under a mass of human tradition and enactment. Those who were really desirous of serving God, and who tried to observe the whole law as enjoined by the priests and rulers, groaned under a heavy burden. PK 709.1"
Both passages describe the imposition of burdensome religious rules and regulations by religious leaders, making it difficult for people to follow the law.
"It is selfishness also that prompts the feeling, on the part of workers, that their judgment must be the most reliable and their methods of labor the best or that it is their privilege in any way to bind the conscience of another. Such was the spirit of the Jewish leaders in Christ's day. In their self-exaltation the priests and rabbis brought in such rigid rules and so many forms and ceremonies as to divert the minds of the people from God and leave Him no chance to work for them. Thus His mercy and love were lost sight of. My brethren, do not follow in the same path. Let the minds of the people be directed to God. Leave Him a chance to work for those who love Him. Do not impose upon the people rules and regulations, which, if followed, would leave them as destitute of the Spirit of God as were the hills of Gilboa of dew or rain. 5T 727.2"
Both passages address the issue of imposing burdensome rules and regulations on others, drawing a parallel between the actions of the Jewish leaders in Christ's time and potential pitfalls within the author's own community. The EGW passage expands on the theme by warning against diverting people's minds from God through rigid rules.
"than any one else. Those who do not labor have no need of rest. There are always those who spare themselves, and who come far short of bearing their share of responsibility. They can talk of great and crushing burdens, but they do not know what it means to bear them. Their work yields but meager results. GW 246.1"
The EGW passage echoes the sentiment in Matthew 23:4 about those who place burdens on others without sharing in the work themselves. It highlights the hypocrisy of those who talk about burdens but avoid responsibility.
"The Roman Catholic Church, uniting the forms of paganism and Christianity, and, like paganism, misrepresenting the character of God, has resorted to practices no less cruel and revolting. In the days of Rome's supremacy there were instruments of torture to compel assent to her doctrines. There was the stake for those who would not concede to her claims. There were massacres on a scale that will never be known until revealed in the judgment. Dignitaries of the church studied, under Satan their master, to invent means to cause the greatest possible torture and not end the life of the victim. In many cases the infernal process was repeated to the utmost limit of human endurance, until nature gave up the struggle, and the sufferer hailed death as a sweet release. GC 569.2"
The EGW passage describes the heavy burdens imposed by the Roman Catholic Church, which aligns with the criticism of the Pharisees in Matthew 23:4 for imposing burdensome rules.
"Thus the influence of some of the ministers was against organization, while they professed to be in favor of it. They were afraid of losing their influence. But someone must move out and bear responsibility, and venture his influence; and as the one who has done this has become inured to censure and blame, he is suffered to bear it. His fellow laborers, who should stand by his side and take their share of the burden, are looking on to see how he succeeds in fighting the battle alone. But God marks his distress, his anguish, his tears, his discouragement and despair, while his mind is taxed almost beyond endurance; and when ready to sink, God lifts him up and points him to the rest for the weary, the reward for the faithful; and again he puts his shoulder under the heavy burden. I saw that all will be rewarded as their works shall be. Those who shun responsibility will meet with loss in the end. The time for ministers to stand together is when the battle goes hard. 1T 271.3"
Both passages address the issue of leaders placing burdens on others while not sharing in the work themselves. EGW describes ministers who avoid responsibility, while Matthew 23:4 describes those who lay heavy burdens on others but do not lift a finger themselves.
There are generals in the army who are wholly devoted and seek to do all they can to stop this dreadful Rebellion and unnatural war. But most of the officers and leading men have a selfish purpose of their own to serve. Each is looking for gain from his own quarter, and many of the true, whole-hearted soldiers are becoming fainthearted and discouraged. They nobly perform their part when in an engagement with the enemy, but the treatment which they receive from their own officers is brutal. Among the soldiers there are men that have fine feelings and independence of spirit. They have never been accustomed to mingling with so degraded a class of men as war brings together, and being tyrannized over and abused, and treated like brutes. It is very hard for them to endure all this. Many officers have brutal passions, and as they are placed in authority they have good opportunity to act out their brutal natures. They tyrannize over those under them as Southern masters tyrannize over their sl…
Both passages describe leaders who burden and mistreat those under their authority. The EGW passage speaks of officers who 'tyrannize over those under them,' while Matthew 23:4 describes religious leaders who 'bind heavy burdens' on others.
Matthew 23:5
"But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,"
"“But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for One is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for One is your Father, which is in heaven. Neither be ye called master: for One is your Master, even Christ.” In such plain words the Saviour revealed the selfish ambition that was ever reaching for place and power, displaying a mock humility, while the heart was filled with avarice and envy. When persons were invited to a feast, the guests were seated according to their rank, and those who were given the most honorable place received the first attention and special favors. The Pharisees were ever scheming to secure these honors. This practice Jesus rebuked. DA 613.1"
The EGW passage directly quotes Matthew 23:5 and elaborates on the context and meaning of the verse.
"The Pharisees, filled with self-importance and self-righteousness, were misapplying the goods lent them by God to use for His glory. COL 369.4"
The EGW passage describes the Pharisees' self-righteousness and misuse of God's gifts, which directly parallels Matthew 23:5, where their actions are motivated by a desire to be seen by others.
The hypocrisy of the Pharisees was the product of self-seeking. The glorification of themselves was the object of their lives. It was this that led them to pervert and misapply the Scriptures, and blinded them to the purpose of Christ's mission. This subtle evil even the disciples of Christ were in danger of cherishing. Those who classed themselves with the followers of Jesus, but who had not left all in order to become His disciples, were influenced in a great degree by the reasoning of the Pharisees. They were often vacillating between faith and unbelief, and they did not discern the treasures of wisdom hidden in Christ. Even the disciples, though outwardly they had left all for Jesus’ sake, had not in heart ceased to seek great things for themselves. It was this spirit that prompted the strife as to who should be greatest. It was this that came between them and Christ, making them so little in sympathy with His mission of self-sacrifice, so slow to comprehend the mystery of redempti…
Both passages address the hypocrisy of religious leaders and their focus on outward appearances. Matthew 23:5 describes the Pharisees' actions 'to be seen of men,' while the EGW passage discusses their self-seeking and glorification of themselves. The connection is a clear thematic parallel.
"If Christ had called attention to the Pharisees, and had extolled their learning and piety, they would have hailed Him with joy. But when He spoke of the kingdom of heaven as a dispensation of mercy for all mankind, He was presenting a phase of religion they would not tolerate. Their own example and teaching had never been such as to make the service of God seem desirable. When they saw Jesus giving attention to the very ones they hated and repulsed, it stirred up the worst passions of their proud hearts. Notwithstanding their boast that under the “Lion of the tribe of Judah” ( Revelation 5:5 ), Israel should be exalted to pre-eminence over all nations, they could have borne the disappointment of their ambitious hopes better than they could bear Christ's reproof of their sins, and the reproach they felt even from the presence of His purity. DA 243.2"
Both passages address the Pharisees' desire for outward recognition and their hypocrisy. The EGW passage expands on this by showing how Jesus's actions challenged their self-serving piety and stirred up their anger.
"In The Meekness Of Christ No human being is to seek to bind other human beings to himself as if he were to control them, telling them to do this and forbidding them to do that, commanding, dictating, acting like an officer over a company of soldiers. This is the way the priests and rulers did in Christ's day, but it is not the right way. After the truth has made the impression upon hearts, and men and women have accepted its teachings, they are to be treated as the property of Christ, not as the property of man. In fastening minds to yourself, you lead them to disconnect from the source of their wisdom and sufficiency. Their dependence must be wholly in God; only thus can they grow in grace. 9T 146"
Both passages address the issue of religious leaders seeking to control others and focusing on outward displays rather than genuine humility and service. EGW's passage echoes the sentiment of Jesus' criticism of the Pharisees.
"With the people of that age the value of things was determined by outward show. As religion had declined in power, it had increased in pomp. The educators of the time sought to command respect by display and ostentation. To all this the life of Jesus presented a marked contrast. His life demonstrated the worthlessness of those things that men regarded as life's great essentials. The schools of His time, with their magnifying of things small and their belittling of things great, He did not seek. His education was gained from heaven-appointed sources, from useful work, from the study of the Scriptures and of nature, and from the experiences of life— God's lessonbooks, full of instruction to all who bring to them the willing heart, the seeing eye, and the understanding heart. 8T 222.3"
The EGW passage critiques the outward show and ostentation of religious leaders, which is a theme also present in Matthew 23:5. Both passages contrast this with a more genuine and humble approach to faith.
"The priests and elders of Israel spent their lives in religious ceremonies, which they regarded as too sacred to be connected with secular business. Therefore their lives were supposed to be wholly religious. But they performed their ceremonies to be seen by men that they might be thought by the world to be pious and devoted. While professing to obey they refused to render obedience to God. They were not doers of the truth which they professed to teach. COL 278.1"
Both passages address the hypocrisy of religious leaders who perform religious acts for outward show rather than genuine devotion. The EGW passage elaborates on the principle found in Matthew 23:5.
"In the estimation of the rabbis it was the sum of religion to be always in a bustle of activity. They depended upon some outward performance to show their superior piety. Thus they separated their souls from God, and built themselves up in self-sufficiency. The same dangers still exist. As activity increases and men become successful in doing any work for God, there is danger of trusting to human plans and methods. There is a tendency to pray less, and to have less faith. Like the disciples, we are in danger of losing sight of our dependence on God, and seeking to make a savior of our activity. We need to look constantly to Jesus, realizing that it is His power which does the work. While we are to labor earnestly for the salvation of the lost, we must also take time for meditation, for prayer, and for the study of the word of God. Only the work accomplished with much prayer, and sanctified by the merit of Christ, will in the end prove to have been efficient for good. DA 362.2"
The EGW passage draws a parallel between the outward displays of piety by the rabbis, as described in Matthew 23:5, and the danger of relying on outward activity and human methods in religious work. Both passages highlight the importance of genuine faith and dependence on God over mere outward performance.
"charities. They proved their zeal for religion by making it the theme of discussion. Disputes between opposing sects were loud and long, and it was not unusual to hear on the streets the voice of angry controversy from learned doctors of the law. DA 261.1"
Both passages address the issue of religious leaders performing acts for outward show and recognition rather than genuine piety. The EGW passage describes disputes and discussions used to display religious zeal, while Matthew 23:5 speaks of broadening phylacteries for the same purpose.
Matthew 23:6
"And love the uppermost rooms at feasts, and the chief seats in the synagogues,"
"The Jewish leaders were filled with spiritual pride. Their desire for the glorification of self manifested itself even in the service of the sanctuary. They loved the highest seats in the synagogue. They loved greetings in the market places, and were gratified with the sound of their titles on the lips of men. As real piety declined, they became more jealous for their traditions and ceremonies. DA 242.2"
EGW directly alludes to the Pharisees' love for the best seats in the synagogues, as mentioned in Matthew 23:6.
"courtiers. All the clergy and dignitaries of the city, with an immense crowd of citizens, went out to welcome him. Above his head was a golden canopy, borne by four of the chief magistrates. The host was carried before him, and the rich dresses of the cardinals and nobles made an imposing display. GC 104.3"
The EGW passage describes the pomp and ceremony surrounding the Pope's arrival, which parallels Jesus's criticism of religious leaders who love the best seats and positions of honor. The focus on outward display and seeking prominence strengthens the connection.
"Luther was still a true son of the papal church and had no thought that he would ever be anything else. In the providence of God he was led to visit Rome. He pursued his journey on foot, lodging at the monasteries on the way. At a convent in Italy he was filled with wonder at the wealth, magnificence, and luxury that he witnessed. Endowed with a princely revenue, the monks dwelt in splendid apartments, attired themselves in the richest and most costly robes, and feasted at a sumptuous table. With painful misgivings Luther contrasted this scene with the self-denial and hardship of his own life. His mind was becoming perplexed. GC 124.2"
Both passages contrast the luxurious lifestyle of religious leaders with the expected values of humility and self-denial. Matthew 23:6 condemns the Pharisees' love for prominent positions, while the EGW passage describes Luther's shock at the wealth and extravagance he witnessed in Italian monasteries. The shared theme of criticizing religious leaders for their opulent lifestyle justifies a 'confirm' verdict.
"At the conference, “Eck haughtily ascended a pulpit splendidly decorated, while the humble Oecolampadius, meanly clothed, was forced to take his seat in front of his opponent on a rudely carved stool.” — Ibid., b. 11, ch. 13. Eck's stentorian voice and unbounded assurance never failed him. His zeal was stimulated by the hope of gold as well as fame; for the defender of the faith was to be rewarded by a handsome fee. When better arguments failed, he had resort to insults, and even to oaths. GC 183.3"
Eck's behavior, particularly his seeking of prominent positions and rewards, aligns with the Pharisees' love of 'uppermost rooms at feasts, and the chief seats in the synagogues.' The EGW passage illustrates the pride and ambition condemned in Matthew 23:6.
"In numbers the Sadducees fell far below their opponents, and they had not so strong a hold upon the common people; but many of them were wealthy, and they had the influence which wealth imparts. In their ranks were included most of the priests, and from among them the high priest was usually chosen. This was, however, with the express stipulation that their skeptical opinions should not be made prominent. On account of the numbers and popularity of the Pharisees, it was necessary for the Sadducees to concede outwardly to their doctrines when holding any priestly office; but the very fact that they were eligible to such office gave influence to their errors. DA 604.1"
The EGW passage describes the Sadducees' desire for influence and high positions, which is a thematic parallel to Matthew 23:6, which criticizes the desire for prominent positions.
Matthew 23:8
"But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren."
"***** At this time God's cause is in need of men and women who possess rare qualifications and good administrative powers; men and women who will make patient, thorough investigation of the needs of the work in various fields; those who have a large capacity for work; those who possess warm, kind hearts, cool heads, sound sense, and unbiased judgment; those who are sanctified by the Spirit of God, and can fearlessly say No, or Yea and amen, to propositions; those who have strong convictions, clear understanding, and pure, sympathetic hearts; those who practice the words, “All ye are brethren;” [ Matthew 23:8 .] those who strive to uplift and restore fallen humanity.— Testimonies for the Church 7:246-249 . GW 424.2"
Ellen White directly references Matthew 23:8 in this passage.
"In our churches the pews should not be rented. The wealthy are not to be honored above the poor. Let no distinction be made. “All ye are brethren.” [ Matthew 23:8 .] GW 432.4"
Ellen White directly references Matthew 23:8 in this passage.
"He bids us, in dealing with the tempted and the erring, consider “thyself, lest thou also be tempted.” Galatians 6:1 . With a sense of our own infirmities, we shall have compassion for the infirmities of others. MH 166.2 “Who maketh thee to differ from another? and what hast thou that thou didst not receive? “One is your Master; ... and all ye are brethren.” “Why dost thou judge thy brother? or why dost thou set at nought thy brother?” “Let us not therefore judge one another: ... but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way.” 1 Corinthians 4:7 ; Matthew 23:8 ; Romans 14:10, 13 . MH 166.3"
Ellen White directly references Matthew 23:8 in this passage.
"If the workers in America will impart to others of their great mercies, they will see prosperity in England. They will sympathize with the workers who are struggling with difficulties there, and will have the heart to say, not only in word but in action: “All ye are brethren.” Matthew 23:8 . They will see a great work done in London, all through the cities of England, and throughout the different European countries. 6T 26.1"
Ellen White directly references Matthew 23:8 in this passage.
"An Example of Brotherly Kindness When our brethren in Scandinavia faced a financial crisis, the testimony was given that we must not permit our brethren to stand as bankrupt before the world. That would have been dishonoring to God. And the prompt and liberal action of our American brethren was an acknowledgment that the difference in nationality could not release them from their duty to assist one another in the work of God. “All ye are brethren.” Matthew 23:8 . We are one in the unity of the truth. 9T 197"
Ellen White directly references Matthew 23:8 in this passage.
"He also reproved the vanity shown in coveting the title of rabbi, or master. Such a title, He declared, belonged not to men, but to Christ. Priests, scribes, and rulers, expounders and administrators of the law, were all brethren, children of one Father. Jesus impressed upon the people that they were to give no man a title of honor indicating his control of their conscience or their faith. DA 613.2"
The EGW passage directly quotes Matthew 23:8 and provides commentary on its significance.
"Instead of appointing one to be their head, Christ said to the disciples, “Be not ye called Rabbi;” “neither be ye called masters: for one is your Master, even Christ.” Matthew 23:8, 10 . DA 414.2"
EGW directly quotes Matthew 23:8.
"This ended the discussion. In this instance we have a refutation of the doctrine held by the Roman Catholic Church that Peter was the head of the church. Those who, as popes, have claimed to be his successors, have no Scriptural foundation for their pretensions. Nothing in the life of Peter gives sanction to the claim that he was elevated above his brethren as the vicegerent of the Most High. If those who are declared to be the successors of Peter had followed his example, they would always have been content to remain on an equality with their brethren. AA 194.4"
While not a direct quote, the EGW passage echoes the sentiment of Matthew 23:8 regarding equality among believers and the rejection of hierarchical structures, which is relevant to the critique of the papacy.
secure for themselves, they were not equally ready to grant to others. “Very few, even of the foremost thinkers and moralists of the seventeenth century, had any just conception of that grand principle, the outgrowth of the New Testament, which acknowledges God as the sole judge of human faith.”— Ibid. 5:297 . The doctrine that God has committed to the church the right to control the conscience, and to define and punish heresy, is one of the most deeply rooted of papal errors. While the Reformers rejected the creed of Rome, they were not entirely free from her spirit of intolerance. The dense darkness in which, through the long ages of her rule, popery had enveloped all Christendom, had not even yet been wholly dissipated. Said one of the leading ministers in the colony of Massachusetts Bay: “It was toleration that made the world antichristian; and the church never took harm by the punishment of heretics.”— Ibid., vol. 5, p. 335. The regulation was adopted by the colonists that only ch…
The EGW passage discusses the dangers of controlling conscience and defining heresy. Matthew 23:8 warns against taking titles of authority, emphasizing that Christ is the only Master. Both passages touch on the theme of avoiding hierarchical control and respecting individual conscience.
Matthew 23:8-10
"But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ."
The accession of the Roman Church to power marked the beginning of the Dark Ages. As her power increased, the darkness deepened. Faith was transferred from Christ, the true foundation, to the pope of Rome. Instead of trusting in the Son of God for forgiveness of sins and for eternal salvation, the people looked to the pope, and to the priests and prelates to whom he delegated authority. They were taught that the pope was their earthly mediator and that none could approach God except through him; and, further, that he stood in the place of God to them and was therefore to be implicitly obeyed. A deviation from his requirements was sufficient cause for the severest punishment to be visited upon the bodies and souls of the offenders. Thus the minds of the people were turned away from God to fallible, erring, and cruel men, nay, more, to the prince of darkness himself, who exercised his power through them. Sin was disguised in a garb of sanctity. When the Scriptures are suppressed, and man…
The EGW passage describes the Roman Church's elevation of the Pope and priests as mediators, which directly contradicts Jesus' teaching in Matthew 23:8-10 that only Christ is our Master and Father.
Matthew 23:10
"Neither be ye called masters: for one is your Master, even Christ."
"Instead of appointing one to be their head, Christ said to the disciples, “Be not ye called Rabbi;” “neither be ye called masters: for one is your Master, even Christ.” Matthew 23:8, 10 . DA 414.2"
EGW directly quotes Matthew 23:10.
Matthew 23:12
"And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted."
"Those who are humble, and who do their work as unto God, may not make so great a show as do those who are full of bustle and self-importance; but their work counts for more. Often those who make a great parade call attention to self, interposing between the people and God, and their work proves a failure. “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honor, when thou dost embrace her.” Proverbs 4:7, 8 . MH 477.1"
The EGW passage directly quotes Proverbs 4:7, 8 and uses it to support the idea that humility and doing work as unto God are more valuable than self-promotion.
"Very tenderly, yet with solemn emphasis, Jesus tried to correct the evil. He showed what is the principle that bears sway in the kingdom of heaven, and in what true greatness consists, as estimated by the standard of the courts above. Those who were actuated by pride and love of distinction were thinking of themselves, and of the rewards they were to have, rather than how they were to render back to God the gifts they had received. They would have no place in the kingdom of heaven, for they were identified with the ranks of Satan. DA 436.2"
The EGW passage directly addresses the principle of humility versus pride and its impact on one's standing in the kingdom of heaven, which is the core message of Matthew 23:12.
"Often those who are seeking to exalt themselves are brought into positions where their true character is revealed. So it was in the case of Saul. His own course convinced the people that kingly honor and authority were dearer to him than justice, mercy, or benevolence. Thus the people were led to see their error in rejecting the government that God had given them. They had exchanged the pious prophet, whose prayers had brought down blessings, for a king who in his blind zeal had prayed for a curse upon them. PP 625.5"
The EGW passage illustrates the principle of exaltation leading to abasement, as seen in Saul's case. While not a direct quote, it reflects the general idea presented in Matthew 23:12.
"This person, whose countenance I recognized when I saw her, I was told was Mrs. I. I saw that her life was not marked with that humility which should ever characterize the followers of Christ. When poor mortals, however high their profession, become just in their own eyes, then Jesus leaves them to be deceived in regard to themselves. I was shown that this woman has influenced others, and some have united with her to hold up the visions in a ridiculous light. To God they must answer for all this; for every word of derision against the light which God has seen fit to communicate in His own chosen way, is recorded. 1T 331.2"
The EGW passage discusses a person lacking humility and being deceived, which aligns with the Matthew verse about exalting oneself and being abased. The connection is thematic, focusing on the importance of humility.
Matthew 23:13
"But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in."
Much of the labor which has been spent in Maine has been for Seventh-day Adventist ministers, to bring them into a right position. It has required hard labor to counteract the influence which they exerted while opposing the counsel of God against their own souls and standing in the way of sinners. They would not enter in themselves, and them that would, they hindered by precept and example. A mistake has been made in entering fields where there are Adventists who do not as a general thing feel any necessity of being helped, but who think themselves in a good condition and able to teach others. The laborers are few, and their strength must be spent to the best possible advantage. Much more can be done in the State of Maine, as a general thing, where there is not one Adventist. New fields should be entered; and the time that has hitherto been spent in wearing labor for Adventists who have no wish to learn should be devoted to these new fields, to going out into the highways and hedges, a…
The EGW passage directly alludes to the concept of hindering others from entering, mirroring the condemnation of the scribes and Pharisees in Matthew 23:13. The parallel is strong and intentional.
"The message of salvation is communicated to men through human agencies. But the Jews had sought to make a monopoly of the truth which is eternal life. They had hoarded the living manna, and it had turned to corruption. The religion which they tried to shut up to themselves became an offense. They robbed God of His glory, and defrauded the world by a counterfeit of the gospel. They had refused to surrender themselves to God for the salvation of the world, and they became agents of Satan for its destruction. DA 36.1"
Both passages address the idea of religious leaders hindering access to salvation and truth. EGW expands on the principle found in Matthew 23:13, applying it to the broader context of the Jews' actions.
"Through the centuries, the attitude of the Roman Catholic Church toward circulation of the Holy Scriptures in vernacular versions among the laity shows up as negative. See for example G. P. Fisher, The Reformation, Ch. 15, Par. 16 (1873 ed., pp. 530-532); J. Cardinal Gibbons, The Faith of Our Fathers, ch. 8 (49th ed., 1897), pp. 98-117; John Dowling, History of Romanism, b. 7, ch. 2, sec. 14; and b. 9, ch. 3, secs. 24-27 (1871 ed., pp. 491-496, 621-625); L. F. Bungener, History of the Council of Trent, pp. 101-110 (2d Edinburgh ed., 1853, translated by D. D. Scott); G. H. Putnam, Books and Their Makers During the Middle Ages, vol. 1, pt. 2, ch. 2, pars. 49, 54-56. See also Index of Prohibited Books (Vatican Polyglot Press, 1930), pp. IX, X; Timothy Hurley, A Commentary on the Present Index Legislation (New York: Benziger Brothers, 1908), p. 71; Translation of the Great Encyclical Letters of Leo XIII (New York: Benziger Brothers, 1903), p. 413. GC 691.5"
The EGW passage discusses the Roman Catholic Church's historical opposition to the laity reading the Bible. Matthew 23:13 speaks of the scribes and Pharisees hindering people from entering the kingdom of heaven. The parallel lies in the act of obstructing access to spiritual truth, whether through scripture or the kingdom of heaven. The confidence is increased due to the directness of the parallel.
"Peter urged home upon the convicted people the fact that they had rejected Christ because they had been deceived by priests and rulers; and that if they continued to look to these men for counsel, and waited for them to acknowledge Christ before they dared to do so, they would never accept Him. These powerful men, though making a profession of godliness, were ambitious for earthly riches and glory. They were not willing to come to Christ to receive light. AA 43.3"
Both passages discuss religious leaders hindering people from entering the kingdom/accepting Christ. The EGW passage amplifies the idea of leaders preventing others from accepting Christ, which is a central theme in Matthew 23:13.
"The leaders in the Jewish nation had signally failed of fulfilling God's purpose for His chosen people. Those whom the Lord had made the depositaries of truth had proved unfaithful to their trust, and God chose others to do His work. In their blindness these leaders now gave full sway to what they called righteous indignation against the ones who were setting aside their cherished doctrines. They would not admit even the possibility that they themselves did not rightly understand the word, or that they had misinterpreted or misapplied the Scriptures. They acted like men who had lost their reason. What right have these teachers, they said, some of them mere fishermen, to present ideas contrary to the doctrines that we have taught the people? Being determined to suppress the teaching of these ideas, they imprisoned those who were presenting them. AA 78.3"
Both passages highlight the hypocrisy and resistance of religious leaders to new teachings and their unwillingness to consider alternative interpretations of scripture. The EGW passage expands on the attitude described in Matthew 23:13.
"By working upon the jealousy of the kings and the ruling classes, Rome had influenced them to keep the people in bondage, well knowing that the state would thus be weakened, and purposing by this means to fasten both rulers and people in her thrall. With farsighted policy she perceived that in order to enslave men effectually, the shackles must be bound upon their souls; that the surest way to prevent them from escaping their bondage was to render them incapable of freedom. A thousandfold more terrible than the physical suffering which resulted from her policy, was the moral degradation. Deprived of the Bible, and abandoned to the teachings of bigotry and selfishness, the people were shrouded in ignorance and superstition, and sunken in vice, so that they were wholly unfitted for self-government. GC 281.1"
Both passages describe those in power hindering others from spiritual understanding or freedom. Matthew 23:13 condemns the scribes and Pharisees for shutting up the kingdom of heaven, while the EGW passage accuses Rome of keeping people in bondage by depriving them of the Bible and promoting ignorance. The parallel lies in the obstruction of spiritual access and the perpetuation of ignorance.
"The teachers in our schools are today in danger of following in the same track as did the Jews in Christ's day. Whatever may be their position, however they may pride themselves upon their ability to teach, unless they open the chambers of the soul temple to receive the bright rays of the Sun of Righteousness, they are written in the books of heaven as unbelievers. By precept and example they intercept the rays of light that would come to the students. Their danger is in being self-centered and too wise to be instructed. CT 372.1"
Both passages describe leaders (teachers in EGW, scribes and Pharisees in Matthew) who hinder others from receiving spiritual truth. EGW speaks of teachers intercepting the rays of light, while Matthew 23:13 describes the scribes and Pharisees shutting up the kingdom of heaven. The parallel lies in the act of obstructing others' access to spiritual understanding.
"“The Constitution of the United States guarantees liberty of conscience . Nothing is dearer or more fundamental. Pope Pius IX, in his Encyclical Letter of August 15, 1854, said: `The absurd and erroneous doctrines or ravings in defense of liberty of conscience are a most pestilential error—a pest, of all others, most to be dreaded in a state.’ The same pope, in his Encyclical Letter of December 8, 1864, anathematized `those who assert the liberty of conscience and of religious worship,’ also ‘all such as maintain that the church may not employ force.’ GC 564.5"
Both passages address the suppression of religious freedom. Matthew 23:13 speaks of those who hinder others from entering the kingdom of heaven, while the EGW passage discusses the Catholic Church's opposition to liberty of conscience. The parallel lies in the restriction of spiritual freedom.
"Page 340. Withholding the Bible From the People.—The reader will recognize that the text of this volume was written prior to Vatican Council II, with its somewhat altered policies in regard to the reading of the Scriptures. GC 691.4"
The EGW passage discusses the withholding of the Bible from the people before Vatican II, which aligns thematically with Matthew 23:13, where Jesus condemns the Pharisees for hindering access to the kingdom of heaven. The core idea of obstructing access to spiritual truth connects the two.
"***** Chapter 3—Feelings of Despair In June, 1842, Mr. Miller gave his second course of lectures in Portland. I felt it a great privilege to attend these lectures, for I had fallen under discouragements and did not feel prepared to meet my Saviour. This second course created much more excitement in the city than the first. With few exceptions the different denominations closed the doors of their churches against Mr. Miller. Many discourses from the various pulpits sought to expose the alleged fanatical errors of the lecturer; but crowds of anxious listeners attended his meetings, while many were unable to enter the house. 1T 21"
The EGW passage describes denominations closing their doors to Mr. Miller, mirroring the Pharisees shutting up the kingdom of heaven in Matthew 23:13. The parallel lies in the obstruction of spiritual truth.
"present position of leading members of the church in relation to these persons, made it almost impossible for us to approach them. LS 186.1"
Both passages describe a situation where individuals are hindering others from entering a spiritual state or relationship with God. The EGW passage echoes the sentiment of Matthew 23:13, where religious leaders are criticized for blocking access to the kingdom of heaven.
"But the sin-loving and superstitious multitudes were terrified as the sophistries that had soothed their fears were swept away. Crafty ecclesiastics, interrupted in their work of sanctioning crime, and seeing their gains endangered, were enraged, and rallied to uphold their pretensions. The Reformer had bitter accusers to meet. Some charged him with acting hastily and from impulse. Others accused him of presumption, declaring that he was not directed of God, but was acting from pride and forwardness. “Who does not know,” he responded, “that a man rarely puts forth any new idea without having some appearance of pride, and without being accused of exciting quarrels? ... Why were Christ and all the martyrs put to death? Because they seemed to be proud contemners of the wisdom of the time, and because they advanced novelties without having first humbly taken counsel of the oracles of the ancient opinions.” GC 130.3"
Both passages address the opposition faced by those who bring new truth or challenge established religious systems. The EGW passage describes the 'sin-loving and superstitious multitudes' being terrified and the ecclesiastics being enraged, while Matthew 23:13 condemns the scribes and Pharisees for hindering people from entering the kingdom of heaven.
Matthew 23:14
"Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation."
“Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretense make long prayer: therefore ye shall receive the greater damnation.” The Pharisees had great influence with the people, and of this they took advantage to serve their own interests. They gained the confidence of pious widows, and then represented it as a duty for them to devote their property to religious purposes. Having secured control of their money, the wily schemers used it for their own benefit. To cover their dishonesty, they offered long prayers in public, and made a great show of piety. This hypocrisy Christ declared would bring them the greater damnation. The same rebuke falls upon many in our day who make a high profession of piety. Their lives are stained by selfishness and avarice, yet they throw over it all a garment of seeming purity, and thus for a time deceive their fellow men. But they cannot deceive God. He reads every purpose of the heart, and will judge every man acco…
The EGW passage directly quotes Matthew 23:14 and elaborates on the actions and motivations of the scribes and Pharisees that led to this condemnation.
"“These are some of the abuses that cry out against Rome. All shame has been put aside, and their only object is ... money, money, money, ... so that the preachers who should teach the truth, utter nothing but falsehoods, and are not only tolerated, but rewarded, because the greater their lies, the greater their gain. It is from this foul spring that such tainted waters flow. Debauchery stretches out the hand to avarice.... Alas, it is the scandal caused by the clergy that hurls so many poor souls into eternal condemnation. A general reform must be effected.”— Ibid., b. 7, ch. 4. GC 149.3"
Both passages condemn religious leaders for hypocrisy and greed. Matthew 23:14 specifically addresses the scribes and Pharisees, while the EGW passage addresses the abuses of the Roman Catholic clergy. The thematic overlap is clear and meaningful.
"Among the publicans there was a confederacy, so that they could oppress the people, and sustain one another in their fraudulent practices. In their extortion they were but carrying out what had become an almost universal custom. Even the priests and rabbis who despised them were guilty of enriching themselves by dishonest practices under cover of their sacred calling. But no sooner did Zacchaeus yield to the influence of the Holy Spirit than he cast aside every practice contrary to integrity. DA 555.5"
Both passages address the corruption and dishonest practices of religious leaders (publicans and priests/rabbis). While Matthew 23:14 specifically mentions scribes and Pharisees devouring widows' houses, the underlying theme of religious figures enriching themselves dishonestly aligns with EGW's description of the publicans' confederacy and the priests' dishonest practices.
Matthew 23:15
"Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves."
"The Dominicans of Bern saw that if they could win this talented young scholar, they would secure both gain and honor. His extreme youth, his natural ability as a speaker and writer, and his genius for music and poetry, would be more effective than all their pomp and display, in attracting the people to their services and increasing the revenues of their order. By deceit and flattery they endeavored to induce Zwingli to enter their convent. Luther, while a student at school, had buried himself in a convent cell, and he would have been lost to the world had not God's providence released him. Zwingli was not permitted to encounter the same peril. Providentially his father received information of the designs of the friars. He had no intention of allowing his son to follow the idle and worthless life of the monks. He saw that his future usefulness was at stake, and directed him to return home without delay. GC 172.2"
Both passages describe religious leaders attempting to recruit someone to their cause, with the implication that this recruitment is self-serving and potentially harmful to the recruit. The Matthew passage is a general condemnation of the Pharisees' proselytizing, while the EGW passage describes a specific instance of Dominicans trying to recruit Zwingli. The underlying principle of manipulative recruitment is present in both.
Matthew 23:16
"Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!"
The Saviour continued His denunciations of the scribes and Pharisees: “Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? and, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?” The priests interpreted God's requirements according to their own false and narrow standard. They presumed to make nice distinctions as to the comparative guilt of various sins, passing over some lightly, and treating others of perhaps less consequence as unpardonable. For a money consideration they excused persons from their vows. And for large sums of money they sometimes passed over aggravated crimes. At the same time these priests and rulers woul…
The EGW passage directly quotes Matthew 23:16.
Matthew 23:23
"Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone."
"Jesus was misunderstood by His brothers because He was not like them. His standard was not their standard. In looking to men they had turned away from God, and they had not His power in their lives. The forms of religion which they observed could not transform the character. They paid “tithe of mint and anise and cummin,” but omitted “the weightier matters of the law, judgment, mercy, and faith.” Matthew 23:23 . The example of Jesus was to them a continual irritation. He hated but one thing in the world, and that was sin. He could not witness a wrong act without pain which it was impossible to disguise. Between the formalists, whose sanctity of appearance concealed the love of sin, and a character in which zeal for God's glory was always paramount, the contrast was unmistakable. Because the life of Jesus condemned evil, He was opposed, both at home and abroad. His unselfishness and integrity were commented on with a sneer. His forbearance and kindness were termed cowardice. DA 88.1"
The EGW passage directly quotes Matthew 23:23 and uses it to illustrate the hypocrisy of Jesus' brothers.
"All that God commands is of consequence. Christ recognized the payment of tithes as a duty; but He showed that this could not excuse the neglect of other duties. The Pharisees were very exact in tithing garden herbs, such as mint, anise, and rue; this cost them little, and it gave them a reputation for exactness and sanctity. At the same time their useless restrictions oppressed the people and destroyed respect for the sacred system of God's own appointing. They occupied men's minds with trifling distinctions, and turned their attention from essential truths. The weightier matters of the law, justice, mercy, and truth, were neglected. “These,” Christ said, “ought ye to have done, and not to leave the other undone.” DA 617.1"
The EGW passage directly quotes Matthew 23:23 and provides context and explanation.
Brother A, you are naturally close and covetous. You tithe mint and rue, but neglect the weightier matters. When the young man came to Jesus, and asked what he should do to have eternal life, Jesus told him to keep the commandments. He declared that he had done so. Said Jesus: Yet lackest thou one thing. Go sell that thou hast, and give to the poor, and thou shalt have treasure in heaven. The result was the young man went away sorrowful, for he had great possessions. I saw that you had wrong ideas. God requires economy of His people; but some have stretched their economy into meanness. I wish that you could see your case as it is. The true spirit of sacrifice, which is acceptable to God, you do not possess. You look at others, and watch them, and if they do not bring themselves to the same rigid course that you follow, you can do nothing for them. Your souls are withering beneath the blighting influence of your own errors. A fanatical spirit is with you, that you take to be God's Spiri…
EGW directly quotes and alludes to the passage about tithing mint and rue, connecting it to the individual's behavior.
"“Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.” In these words Christ again condemns the abuse of sacred obligation. The obligation itself He does not set aside. The tithing system was ordained by God, and it had been observed from the earliest times. Abraham, the father of the faithful, paid tithes of all that he possessed. The Jewish rulers recognized the obligation of tithing, and this was right; but they did not leave the people to carry out their own convictions of duty. Arbitrary rules were laid down for every case. The requirements had become so complicated that it was impossible for them to be fulfilled. None knew when their obligations were met. As God gave it, the system was just and reasonable; but the priests and rabbis had made it a wearisome burden. DA 616.3"
The EGW passage directly quotes Matthew 23:23.
"An adherence to the strictest principles of truth will frequently cause present inconvenience and may even involve temporal loss, but it will increase the reward in the future life. Religion does not consist merely in a system of dry doctrines, but in practical faith, which sanctifies the life and corrects the conduct in the family circle and in the church. Many may tithe mint and rue, but neglect the weightier matters, mercy and the love of God. To walk humbly with God is essential to the perfection of Christian character. God requires undeviating principle in the minutest details of the transactions of life. Said Christ: “He that is faithful in that which is least is faithful also in much.” 4T 337.1"
EGW directly quotes and expands upon the concept of tithing mint and rue while neglecting weightier matters, making it a clear allusion.
"Never, by word or deed, did Jesus lessen man's obligation to present gifts and offerings to God. It was Christ who gave all the directions of the law in regard to tithes and offerings. When on earth He commended the poor woman who gave her all to the temple treasury. But the apparent zeal for God on the part of the priests and rabbis was a pretense to cover their desire for self-aggrandizement. The people were deceived by them. They were bearing heavy burdens which God had not imposed. Even the disciples of Christ were not wholly free from the yoke that had been bound upon them by inherited prejudice and rabbinical authority. Now, by revealing the true spirit of the rabbis, Jesus sought to free from the bondage of tradition all who were really desirous of serving God. DA 397.1"
Both passages discuss the hypocrisy of the religious leaders regarding tithing and their focus on minor details while neglecting more important aspects of the law. EGW expands on the idea of the priests' self-aggrandizement and the burdens they placed on the people, which aligns with Jesus' criticism in Matthew 23:23.
"greatest reverence for the law of God, He rebuked the pretentious piety of the Pharisees, and tried to free the people from the senseless rules that bound them. He was seeking to break down the barriers which separated the different classes of society, that He might bring men together as children of one family. His attendance at the marriage feast was designed to be a step toward effecting this. DA 150.3"
Both passages address the hypocrisy of the Pharisees. The EGW passage speaks of Jesus rebuking their 'pretentious piety' and freeing people from 'senseless rules,' while Matthew 23:23 directly condemns their focus on minor details while neglecting 'the weightier matters of the law.'
"The priest and the Levite had been for worship to the temple whose service was appointed by God Himself. To participate in that service was a great and exalted privilege, and the priest and Levite felt that having been thus honored, it was beneath them to minister to an unknown sufferer by the wayside. Thus they neglected the special opportunity which God had offered them as His agents to bless a fellow being. COL 382.1"
The EGW passage critiques the priest and Levite for prioritizing temple service over showing mercy, which aligns with Matthew 23:23's condemnation of the Pharisees for focusing on minor details while neglecting justice, mercy, and faith. The connection is thematic, highlighting the importance of compassion over ritual.
Yet no one took the interest in her case that we did. I even spoke to the large congregation before we went East last fall, of their neglect of Sister More. I spoke of the duty of giving honor to whom it is due; it appeared to me that wisdom had so far departed from the prudent that they were not capable of appreciating moral worth. I told that church that there were many among them who could find time to meet, and sing, and play their instruments of music; they could give their money to the artist to multiply their likenesses, or could spend it to attend public amusements; but they had nothing to give to a worn-out missionary who had heartily embraced the present truth and had come to live with those of like precious faith. I advised them to stop and consider what we were doing, and proposed that they shut up their instruments of music for three months and take time to humble themselves before God in self-examination, repentance, and prayer until they learned the claims which the Lord…
Both passages address the issue of misplaced priorities. In Matthew 23:23, the Pharisees are criticized for focusing on minor details while neglecting justice, mercy, and faith. Similarly, EGW criticizes the church members for spending money on entertainment and personal luxuries while neglecting the needs of a missionary. Both highlight the importance of focusing on the 'weightier matters'.
Some flatter themselves that they are liberal because they at times donate freely to ministers and for the advancement of the truth. Yet these so-called liberal men are close in their deal and ready to overreach. They have abundance of this world, and this binds upon them great responsibilities as God's stewards. Yet, when dealing with a poor, hard-laboring brother, they are exacting to the last farthing. The poor side to a bargain is the poor man's legacy. Instead of favoring his poor brother, the sharp, exacting rich man takes all the advantage and adds to his already accumulated wealth by the misfortune of the other. He prides himself because of his shrewdness, but with his wealth he is heaping up to himself a heavy curse and laying a stumbling block in the way of his brother. By his meanness and close calculation he is cutting off his ability to benefit him with his religious influence. All this lives in the memory of that poor brother, and the most earnest prayers and apparently z…
Both passages address hypocrisy in religious practice, where outward displays of piety (donating to ministers/tithing) are not matched by just and merciful treatment of others. However, the connection is not strong enough to warrant a higher confidence.
Matthew 23:25
"Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess."
"Priests and rulers became fixed in a rut of ceremonialism. They were satisfied with a legal religion, and it was impossible for them to give to others the living truths of heaven. They thought their own righteousness all- sufficient, and did not desire that a new element should be brought into their religion. The good will of God to men they did not accept as something apart from themselves, but connected it with their own merit because of their good works. The faith that works by love and purifies the soul could find no place for union with the religion of the Pharisees, made up of ceremonies and the injunctions of men. AA 15.1"
Both passages critique the Pharisees for their focus on outward appearances and legalistic adherence to religious rules, while neglecting the inner transformation of the heart and genuine love for God and others.
"The Jewish leaders looked with pride upon their magnificent temple, and the imposing rites of their religious service; but justice, mercy, and the love of God were lacking. The glory of the temple, the splendor of their service, could not recommend them to God; for that which alone is of value in His sight they did not offer. They did not bring Him the sacrifice of a humble and contrite spirit. It is when the vital principles of the kingdom of God are lost that ceremonies become multitudinous and extravagant. It is when the character building is neglected, when the adornment of the soul is lacking, when the simplicity of godliness is lost sight of, that pride and love of display demand magnificent church edifices, splendid adornings, and imposing ceremonials. In all this God is not honored. A fashionable religion that consists of ceremonies, pretense, and display, is not acceptable to Him. Its services call forth no response from the heavenly messengers. COL 297.1"
Both passages critique religious leaders for focusing on outward appearances and rituals while neglecting inner righteousness and genuine devotion to God. Matthew 23:25 condemns the Pharisees for cleaning the outside of the cup while the inside is full of extortion, and the EGW passage condemns the Jewish leaders for focusing on the temple and its rites while lacking justice, mercy, and love for God.
"There is danger of placing too high a value upon mere manner and form, and devoting too much time to education in these lines. The life is strenuous effort demanded of every youth, the hard, often uncongenial work required even for life's ordinary duties, and much more for lightening the world's heavy burden of ignorance and wretchedness—these give little place for conventionalities. Ed 241.1"
Both passages critique a focus on outward appearance or form over substance. EGW warns against valuing 'mere manner and form' too highly, while Jesus condemns the Pharisees for cleaning the outside of the cup while being full of extortion inside.
"A committee was at once appointed by the Diet to prepare an enumeration of the papal oppressions that weighed so heavily on the German people. This list, containing a hundred and one specifications, was presented to the emperor, with a request that he would take immediate measures for the correction of these abuses. “What a loss of Christian souls,” said the petitioners, “what depredations, what extortions, on account of the scandals by which the spiritual head of Christendom is surrounded! It is our duty to prevent the ruin and dishonor of our people. For this reason we most humbly but most urgently entreat you to order a general reformation, and to undertake its accomplishment.”— Ibid., b. 7, ch. 4. GC 150.3"
Both passages address the issue of corruption and abuses within religious leadership. The Diet's list of papal oppressions and their plea for reformation parallel Jesus's condemnation of the scribes and Pharisees for their hypocrisy and extortion. Both highlight the discrepancy between outward appearance and inner corruption.
Matthew 23:25-28
"Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity."
There is danger of attaching too much importance to the matter of etiquette, and devoting much time to education upon the subject of manner and form, that can never be of any great use to many youth. Some are in danger of making the externals all-important, of overestimating the value of mere conventionalities. The results will not warrant the expenditure of time and thought given to these matters. Some who are trained to give much attention to these things, will manifest little true respect or sympathy for anything, however excellent, that in any way fails to meet their standard of conventionality. Anything that would encourage ungenerous criticism, a disposition to notice and expose every defect or error, is wrong. It fosters distrust and suspicion, which are contrary to the character of Christ, and detrimental to the mind thus exercised. Those who are engaged in this work, gradually depart from the true spirit of Christianity. While the gospel constantly sanctifies and ennobles the …
Both passages condemn focusing on outward appearances and adherence to superficial rules while neglecting inner purity and genuine righteousness. The EGW passage applies this principle to etiquette, while Matthew 23 focuses on the hypocrisy of the Pharisees.
"There is danger of attaching too much importance to the matter of etiquette, and diverting much time to education upon the subject of manner and form, that can never be of great use to many youth. Some are in danger of making the externals all-important, of overestimating the value of mere conventionalities. The results will not warrant the expenditure of the time and thought given to these matters. Some who are trained to give much attention to these things, manifest little true respect or sympathy for anything, however excellent, that fails to meet their standard of conventionality. GW 333.4"
Both passages condemn focusing on outward appearances and neglecting inner righteousness. The EGW passage criticizes excessive attention to etiquette, while Matthew 23:25-28 denounces the Pharisees' hypocrisy in emphasizing external cleanliness while being inwardly corrupt. The parallel is clear and strong.
Matthew 23:27
"Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness."
"Instead of rebuking this cruel scheme, the priests and rulers eagerly agreed to it. Paul had spoken the truth when he compared Ananias to a whited sepulcher. AA 414.1"
EGW directly references the 'whited sepulcher' comparison, applying it to Ananias. This is a clear and direct allusion.
"“Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.” As the whited and beautifully decorated tomb concealed the putrefying remains within, so the outward holiness of the priests and rulers concealed iniquity. Jesus continued: DA 617.3"
EGW directly quotes and elaborates on the meaning of Matthew 23:27.
"I saw that some professed Sabbathkeepers spend hours that are worse than thrown away, in studying this or that fashion to decorate the poor, mortal body. While you make yourselves appear like the world, and as beautiful as you can, remember that the same body may in a few days be food for worms. And while you adorn it to your taste, to please the eye, you are dying spiritually. God hates your vain, wicked pride, and He looks upon you as a whited sepulcher, full of corruption and uncleanness within. 1T 134.1"
EGW directly uses the phrase "whited sepulcher" and applies it to those who are outwardly beautiful but inwardly corrupt, mirroring the condemnation in Matthew 23:27. This is a clear and direct allusion.
"There is a striking similarity between the Church of Rome and the Jewish Church at the time of Christ's first advent. While the Jews secretly trampled upon every principle of the law of God, they were outwardly rigorous in the observance of its precepts, loading it down with exactions and traditions that made obedience painful and burdensome. As the Jews professed to revere the law, so do Romanists claim to reverence the cross. They exalt the symbol of Christ's sufferings, while in their lives they deny Him whom it represents. GC 568.1"
EGW draws a parallel between the outward piety and inner corruption of the Jewish leaders and the Roman Catholic Church, mirroring the hypocrisy condemned in Matthew 23:27.
It was this theory of sanctification which Sister G received of Elder K, and which she tried to follow out, that carried her into that dreadful fanaticism. Elder K has bewildered and confused many minds with this theory of sanctification. All who embrace it lose to a great extent their interest in and love for the third angel's message. This view of sanctification is a very pretty-looking theory. It whitewashes over poor souls who are in darkness, error, and pride. It gives them an appearance of being good Christians, and of possessing holiness, when their hearts are corrupt. It is a peace-and-safety theory, which does not bring to light evil and reprove and rebuke wrong. It heals the hurt of the daughter of God's people slightly, crying: Peace, peace, when there is no peace. Men and women of corrupt hearts throw around them the garb of sanctification, and are looked upon as examples to the flock, when they are Satan's agents, used by him to allure and deceive honest souls into a bypat…
The 'whited sepulchres' in Matthew 23:27 directly parallels EGW's description of the theory of sanctification as 'whitewashing over poor souls' and giving a false appearance of holiness. This is a strong thematic connection.
"But “the noon of the papacy was the midnight of the world.”—J. A. Wylie, The History of Protestantism, b. 1, ch. 4. The Holy Scriptures were almost unknown, not only to the people, but to the priests. Like the Pharisees of old, the papal leaders hated the light which would reveal their sins. God's law, the standard of righteousness, having been removed, they exercised power without limit, and practiced vice without restraint. Fraud, avarice, and profligacy prevailed. Men shrank from no crime by which they could gain wealth or position. The palaces of popes and prelates were scenes of the vilest debauchery. Some of the reigning pontiffs were guilty of crimes so revolting that secular rulers endeavored to depose these dignitaries of the church as monsters too vile to be tolerated. For centuries Europe had made no progress in learning, arts, or civilization. A moral and intellectual paralysis had fallen upon Christendom. GC 60.2"
EGW draws a parallel between the corruption of the papacy and the hypocrisy of the Pharisees, using similar imagery of outward appearance versus inner corruption. The Matthew verse serves as a strong thematic parallel.
"“When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in the spirit, and was troubled.” He read the hearts of all assembled. He saw that with many, what passed as a demonstration of grief was only pretense. He knew that some in the company, now manifesting hypocritical sorrow, would erelong be planning the death, not only of the mighty miracle worker, but of the one to be raised from the dead. Christ could have stripped from them their robe of pretended sorrow. But He restrained His righteous indignation. The words He could in all truth have spoken, He did not speak, because of the loved one kneeling at His feet in sorrow, who truly believed in Him. DA 533.2"
The EGW passage describes Jesus perceiving the hypocrisy of some mourners, which thematically aligns with Matthew 23:27 where Jesus condemns the hypocrisy of the Pharisees. It's not a direct allusion, but a parallel in the exposure of hypocrisy.
"The 21st of January, 1535, was fixed upon for the awful ceremonial. The superstitious fears and bigoted hatred of the whole nation had been roused. Paris was thronged with the multitudes that from all the surrounding country crowded her streets. The day was to be ushered in by a vast and imposing procession. “The houses along the line of march were hung with mourning drapery, and altars rose at intervals.” Before every door was a lighted torch in honor of the “holy sacrament.” Before daybreak the procession formed at the palace of the king. “First came the banners and crosses of the several parishes; next appeared the citizens, walking two and two, and bearing torches.” The four orders of friars followed, each in its own peculiar dress. Then came a vast collection of famous relics. Following these rode lordly ecclesiastics in their purple and scarlet robes and jeweled adornings, a gorgeous and glittering array. GC 228.1"
The EGW passage describes a lavish and outwardly religious procession that masks underlying corruption and cruelty. This echoes the condemnation of the Pharisees in Matthew 23:27, who outwardly appeared righteous but were inwardly full of hypocrisy. The parallel lies in the contrast between outward appearance and inner reality.
Matthew 23:28
"Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity."
"The rabbis counted their righteousness a passport to heaven; but Jesus declared it to be insufficient and unworthy. External ceremonies and a theoretical knowledge of truth constituted Pharisaical righteousness. The rabbis claimed to be holy through their own efforts in keeping the law; but their works had divorced righteousness from religion. While they were punctilious in ritual observances, their lives were immoral and debased. Their so-called righteousness could never enter the kingdom of heaven. DA 309.1"
The EGW passage directly echoes the sentiment in Matthew 23:28, criticizing the Pharisees for their outward appearance of righteousness while being inwardly hypocritical and full of iniquity. The connection is strong and directly related to the hypocrisy of the Pharisees.
"At this council Christ's enemies had been deeply convicted. The Holy Spirit had impressed their minds. But Satan strove to gain control of them. He urged upon their notice the grievances they had suffered on account of Christ. How little He had honored their righteousness. He presented a righteousness far greater, which all who would be children of God must possess. Taking no notice of their forms and ceremonies, He had encouraged sinners to go directly to God as a merciful Father, and make known their wants. Thus, in their opinion, He had set aside the priesthood. He had refused to acknowledge the theology of the rabbinical schools. He had exposed the evil practices of the priests, and had irreparably hurt their influence. He had injured the effect of their maxims and traditions, declaring that though they strictly enforced the ritual law, they made void the law of God. All this Satan now brought to their minds. DA 540.3"
The EGW passage describes the hypocrisy of the priests, which is a central theme in Matthew 23, including verse 28.
"hypocrisy is allowed to exist in the heart, it permeates the character and the life. A striking example of the hypocrisy of the Pharisees, Christ had already rebuked in denouncing the practice of “Corban,” by which a neglect of filial duty was concealed under a pretense of liberality to the temple. The scribes and Pharisees were insinuating deceptive principles. They concealed the real tendency of their doctrines, and improved every occasion to instill them artfully into the minds of their hearers. These false principles, when once accepted, worked like leaven in the meal, permeating and transforming the character. It was this deceptive teaching that made it so hard for the people to receive the words of Christ. DA 408.3"
Both passages address the hypocrisy of the Pharisees. The EGW passage provides a more detailed explanation of how this hypocrisy manifests and its effects.
"The Jews whom Jesus had driven from the temple claimed to be children of Abraham, but they fled from the Saviour's presence because they could not endure the glory of God which was manifested in Him. Thus they gave evidence that they were not fitted by the grace of God to participate in the sacred services of the temple. They were zealous to maintain an appearance of holiness, but they neglected holiness of heart. While they were sticklers for the letter of the law, they were constantly violating its spirit. Their great need was that very change which Christ had been explaining to Nicodemus,—a new moral birth, a cleansing from sin, and a renewing of knowledge and holiness. DA 173.6"
Both passages address the hypocrisy of outwardly appearing righteous while inwardly being full of sin. The EGW passage applies this concept to the Jews who were driven from the temple, while Matthew 23:28 is a more general condemnation of the Pharisees. The thematic overlap is clear and significant.
"The priests are rehearsing traditions. They extol their religion and their own piety, while they denounce the Greeks and Romans as heathen, and sinners above others. The wise men are not idolaters, and in the sight of God they stand far higher than do these, His professed worshipers; yet they are looked upon by the Jews as heathen. Even among the appointed guardians of the Holy Oracles their eager questionings touch no chord of sympathy. DA 61.1"
Both passages highlight the hypocrisy of religious leaders who appear righteous outwardly but are corrupt inwardly. The EGW passage illustrates this hypocrisy in the context of the wise men's visit, while Matthew 23:28 is a direct condemnation of such behavior.
"Simon's coldness and neglect toward the Saviour showed how little he appreciated the mercy he had received. He had thought he honored Jesus by inviting Him to his house. But he now saw himself as he really was. While he thought himself reading his Guest, his Guest had been reading him. He saw how true Christ's judgment of him was. His religion had been a robe of Pharisaism. He had despised the compassion of Jesus. He had not recognized Him as the representative of God. While Mary was a sinner pardoned, he was a sinner unpardoned. The rigid rule of justice he had desired to enforce against her condemned him. DA 567.4"
Both passages address the hypocrisy of outward righteousness masking inner sinfulness. Simon's 'robe of Pharisaism' directly relates to the concept in Matthew 23:28.
"more guilty than the sufferers they condemned. DA 267.2"
Both passages address hypocrisy and judging others while being more guilty themselves. The EGW passage amplifies the principle found in Matthew 23:28.
"The ministry of Christ was in marked contrast to that of the Jewish elders. Their regard for tradition and formalism had destroyed all real freedom of thought or action. They lived in continual dread of defilement. To avoid contact with the “unclean,” they kept aloof, not only from the Gentiles, but from the majority of their own people, seeking neither to benefit them nor to win their friendship. By dwelling constantly on these matters, they had dwarfed their minds and narrowed the orbit of their lives. Their example encouraged egotism and intolerance among all classes of the people. DA 150.2"
Both passages criticize the hypocrisy of the Jewish leaders, who outwardly appear righteous but are inwardly corrupt. The EGW passage expands on this theme by describing their formalism and avoidance of others.
While the council was at the height of its perplexity, Caiaphas the high priest arose. Caiaphas was a proud and cruel man, overbearing and intolerant. Among his family connections were Sadducees, proud, bold, reckless, full of ambition and cruelty, which they hid under a cloak of pretended righteousness. Caiaphas had studied the prophecies, and although ignorant of their true meaning, he spoke with great authority and assurance: “Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.” Even if Jesus were innocent, urged the high priest, He must be put out of the way. He was troublesome, drawing the people to Himself, and lessening the authority of the rulers. He was only one; it was better that He should die than that the authority of the rulers should be weakened. If the people were to lose confidence in their rulers, the national power would be destroyed. Caiaphas urged that after this miracle the…
The EGW passage describes Caiaphas and the Sadducees as hiding their cruelty under a cloak of righteousness, which aligns with the Matthew 23:28 description of outward righteousness masking inner hypocrisy. The connection is thematic and supports the characterization of Caiaphas.
"The class in —— who have been drawing off from the body have possessed a hard, bitter spirit against those whom God is using as His instruments to bring His people up united upon the only true platform. Their spirit is opposed to the work of God, and their influence has brought reproach upon the cause of God, and has made our faith disgusting to unbelievers, and caused Satan to exult. Those who are walking in church capacity and trying to serve God, may for a time be annoyed with those among them who are not right, and who have been shown me as self-righteous and pharisaical; but if they are patient, and walk humbly before God, earnestly praying for His power and Spirit, they will advance, and those who are unsound in the faith will be left behind. 1T 333.2"
The EGW quote describes a class of people who appear righteous but are not, which is the central theme of Matthew 23:28.
At last he beheld in the distance the seven-hilled city. With deep emotion he prostrated himself upon the earth, exclaiming: “Holy Rome, I salute thee!”— Ibid., b. 2, ch. 6. He entered the city, visited the churches, listened to the marvelous tales repeated by priests and monks, and performed all the ceremonies required. Everywhere he looked upon scenes that filled him with astonishment and horror. He saw that iniquity existed among all classes of the clergy. He heard indecent jokes from prelates, and was filled with horror at their awful profanity, even during mass. As he mingled with the monks and citizens he met dissipation, debauchery. Turn where he would, in the place of sanctity he found profanation. “No one can imagine,” he wrote, “what sins and infamous actions are committed in Rome; they must be seen and heard to be believed. Thus they are in the habit of saying, ‘If there is a hell, Rome is built over it: it is an abyss whence issues every kind of sin.’”— Ibid., b. 2, ch. 6. …
Both passages highlight the hypocrisy and iniquity found within religious institutions. Matthew 23:28 accuses religious leaders of outwardly appearing righteous while being inwardly full of hypocrisy, while the EGW passage describes Luther's horror at the corruption and profanity he witnessed in Rome. The shared theme of exposing the hidden sins of religious leaders supports a 'confirm' verdict.
Matthew 23:29-32
"Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers."
"The papal leaders would not conform their characters to the great standard of God's law, but erected a standard to suit themselves, and determined to compel all to conform to this because Rome willed it. The most horrible tragedies were enacted. Corrupt and blasphemous priests and popes were doing the work which Satan appointed them. Mercy had no place in their natures. The same spirit that crucified Christ and slew the apostles, the same that moved the blood-thirsty Nero against the faithful in his day, was at work to rid the earth of those who were beloved of God. GC 77.3"
The EGW passage draws a parallel between the actions of papal leaders and the actions of the Pharisees in Jesus' time, highlighting a similar spirit of persecution and rejection of God's law. This aligns with the condemnation found in Matthew 23:29-32.
Matthew 23:32
"Fill ye up then the measure of your fathers."
"The hour of hope and pardon was fast passing; the cup of God's long-deferred wrath was almost full. The cloud that had been gathering through ages of apostasy and rebellion, now black with woe, was about to burst upon a guilty people; and He who alone could save them from their impending fate had been slighted, abused, rejected, and was soon to be crucified. When Christ should hang upon the cross of Calvary, Israel's day as a nation favored and blessed of God would be ended. The loss of even one soul is a calamity infinitely outweighing the gains and treasures of a world; but as Christ looked upon Jerusalem, the doom of a whole city, a whole nation, was before Him—that city, that nation, which had once been the chosen of God, His peculiar treasure. GC 20.3"
Both passages refer to a 'filling up' or completion of a measure of sin/wrath, leading to judgment. EGW's passage expands on the concept of God's wrath reaching its limit, echoing the idea in Matthew 23:32.
"Such are the judgments that fall upon Babylon in the day of the visitation of God's wrath. She has filled up the measure of her iniquity; her time has come; she is ripe for destruction. GC 653.3"
Both passages use the metaphor of 'filling up the measure' to describe reaching a point of judgment or retribution. While not a direct quote, the thematic similarity is strong.
"The case of Paul was not the first in which a servant of God had found among the heathen an asylum from the malice of the professed people of Jehovah. In their rage against Paul the Jews had added another crime to the dark catalogue which marked the history of that people. They had still further hardened their hearts against the truth and had rendered their doom more certain. AA 416.2"
EGW's statement about the Jews adding to their 'dark catalogue' and 'filling up' their doom echoes the sentiment in Matthew 23:32, though it's not a direct quote. The theme of accumulating guilt and judgment is present in both.
Matthew 23:34
"Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city:"
"“Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city.” Prophets and wise men, full of faith and the Holy Ghost,—Stephen, James, and many others,—would be condemned and slain. With hand uplifted to heaven, and a divine light enshrouding His person, Christ spoke as a judge to those before Him. His voice, that had so often been heard in gentleness and entreaty, was now heard in rebuke and condemnation. The listeners shuddered. Never was the impression made by His words and His look to be effaced. DA 619.4"
EGW directly quotes Matthew 23:34 and provides commentary on its meaning and fulfillment.
"Looking forward, Jesus declared that the impenitence of the Jews and their intolerance of God's servants would be the same in the future as it had been in the past: DA 619.3"
EGW interprets Matthew 23:34 as a prophecy about the future treatment of God's servants, highlighting the principle of continued persecution.
Matthew 23:35
"That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar."
"“That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation.” DA 619.1"
EGW directly quotes Matthew 23:35.
"But blackest in the black catalogue of crime, most horrible among the fiendish deeds of all the dreadful centuries, was the St. Bartholomew Massacre. The world still recalls with shuddering horror the scenes of that most cowardly and cruel onslaught. The king of France, urged on by Romish priests and prelates, lent his sanction to the dreadful work. A bell, tolling at dead of night, was a signal for the slaughter. Protestants by thousands, sleeping quietly in their homes, trusting to the plighted honor of their king, were dragged forth without a warning and murdered in cold blood. GC 272.1"
Both passages refer to the shedding of righteous blood. Matthew 23:35 speaks of the cumulative guilt for all righteous blood shed from Abel onwards, while EGW's passage focuses on the St. Bartholomew's Massacre. The connection lies in the theme of innocent people being murdered for their beliefs.
Matthew 23:37
"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"
"I tell you plainly, God is displeased with your course. There are troubles before you that you do not discern and which may be avoided if you choose to follow wise counsel. Our Saviour has made you the object of His unwearied labors and tender solicitude, that you may be wise and not ruin yourself. He yearns over you in boundless compassion and love, exclaiming: “How often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!” Your foolish heart has turned from the counsel of your best friends. 5T 126.1"
The EGW passage directly quotes Matthew 23:37.
"These two men alike had the opportunities and privileges of the continual lessons and example of Christ to correct their sinful traits of character. While they heard His withering rebukes and denunciations against hypocrisy and corruption, they saw that those so terribly denounced were the objects of solicitous and unwearied labor for their reformation. The Saviour wept because of their darkness and error. He yearned over them with unbounded compassion and love, exclaiming to Jerusalem: “How often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!” 4T 487.3"
EGW directly quotes Matthew 23:37.
"repentance, but in vain. It is not merely servants, delegates, and prophets, whom thou hast refused and rejected, but the Holy One of Israel, thy Redeemer. If thou art destroyed, thou alone art responsible. “Ye will not come to Me, that ye might have life.” Matthew 23:37 ; John 5:40 . GC 21.2"
Ellen White directly references Matthew 23:37 in this passage.
"Jerusalem is a representation of what the church will be if it refuses to walk in the light that God has given. Jerusalem was favored of God as the depositary of sacred trusts. But her people perverted the truth, and despised all entreaties and warnings. They would not respect His counsels. The temple courts were polluted with merchandise and robbery. Selfishness and love of mammon, envy and strife, were cherished. Everyone sought for gain from his quarter. Christ turned from them, saying: “O Jerusalem, Jerusalem,” how can I give thee up? “How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” Matthew 23:37 . 8T 67.2"
Ellen White directly references Matthew 23:37 in this passage.
"then upon His hearers. In a voice choked by deep anguish of heart and bitter tears He exclaimed, “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” This is the separation struggle. In the lamentation of Christ the very heart of God is pouring itself forth. It is the mysterious farewell of the long-suffering love of the Deity. DA 620.1"
The EGW passage directly quotes Matthew 23:37, making it a clear and explicit allusion.
"compassion. They were not believers in Him; He knew that they were not lamenting Him as one sent from God, but were moved by feelings of human pity. He did not despise their sympathy, but it awakened in His heart a deeper sympathy for them. “Daughters of Jerusalem,” He said, “weep not for Me, but weep for yourselves, and for your children.” From the scene before Him, Christ looked forward to the time of Jerusalem's destruction. In that terrible scene, many of those who were now weeping for Him were to perish with their children. DA 743.1"
The EGW passage directly quotes and expands upon Jesus' words to the women of Jerusalem, making it more than just a thematic parallel.
"Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life. GC 22.1"
The EGW passage directly references the lament over Jerusalem and expands upon the themes of rejection and impending judgment found in Matthew 23:37. The phrase 'how often would I have gathered thy children together' is directly alluded to.
"7:18 ) would fain have saved them from the ruin which their sins were inviting. DA 240.4"
Both passages express a desire to save people from impending destruction, with a sense of sorrow and frustration that the offer of salvation is rejected. EGW's reference to Jesus wanting to save them from ruin directly parallels Jesus' lament in Matthew 23:37.
"building to increase facilities there. We were instructed not to accumulate interests in that one place, but to enlarge our sphere of labor. There was danger that Battle Creek would become as Jerusalem of old—a powerful center. If we do not heed these warnings, the evils that ruined Jerusalem will come upon us. Pride, self- exaltation, neglect of the poor, and partiality to the wealthy—these were the sins of Jerusalem. Today when large interests are built up in one place, the workers are tempted to become lifted up in selfishness and pride. When they yield to this temptation they are not laborers together with God. Instead of seeking to increase our responsibilities in Battle Creek, we should bravely and willingly divide the responsibilities already there, distributing them to many places. 8T 133.3"
EGW draws a parallel between the sins that led to Jerusalem's downfall and the potential sins of Battle Creek. The verse from Matthew highlights Jesus' lament over Jerusalem's rejection of Him, which is connected to the sins EGW mentions.
"the Jews murdered the prophets.” The thought was at once suggested to the child: “Perhaps Jesus was also a prophet, and the Jews killed Him when He was innocent.”— Travels and Adventures of the Rev. Joseph Wolff, vol. 1, p. 6. So strong was this feeling that, though forbidden to enter a Christian church, he would often linger outside to listen to the preaching. GC 357.2"
The EGW passage references the Jews murdering the prophets, which is a central theme in Matthew 23:37. The child's realization about Jesus being a prophet who was killed connects directly to the verse's lament over Jerusalem's history of rejecting and killing prophets.
"The hour of hope and pardon was fast passing; the cup of God's long-deferred wrath was almost full. The cloud that had been gathering through ages of apostasy and rebellion, now black with woe, was about to burst upon a guilty people; and He who alone could save them from their impending fate had been slighted, abused, rejected, and was soon to be crucified. When Christ should hang upon the cross of Calvary, Israel's day as a nation favored and blessed of God would be ended. The loss of even one soul is a calamity infinitely outweighing the gains and treasures of a world; but as Christ looked upon Jerusalem, the doom of a whole city, a whole nation, was before Him—that city, that nation, which had once been the chosen of God, His peculiar treasure. GC 20.3"
The EGW passage echoes the sentiment of Jesus' lament over Jerusalem in Matthew 23:37, highlighting the impending doom and rejection of Christ. The connection is thematic and significant.
"When God's presence was finally withdrawn from the Jewish nation, priests and people knew it not. Though under the control of Satan, and swayed by the most horrible and malignant passions, they still regarded themselves as the chosen of God. The ministration in the temple continued; sacrifices were offered upon its polluted altars, and daily the divine blessing was invoked upon a people guilty of the blood of God's dear Son and seeking to slay His ministers and apostles. So when the irrevocable decision of the sanctuary has been pronounced and the destiny of the world has been forever fixed, the inhabitants of the earth will know it not. The forms of religion will be continued by a people from whom the Spirit of God has been finally withdrawn; and the satanic zeal with which the prince of evil will inspire them for the accomplishment of his malignant designs, will bear the semblance of zeal for God. GC 615.1"
Both passages discuss the rejection of God's messengers and the impending judgment on a disobedient people. The EGW passage expands on the idea of a people continuing religious practices while being spiritually disconnected from God, mirroring the situation Jesus describes in Matthew 23:37.
"So Christ sorrows and weeps over our churches, over our institutions of learning, that have failed to meet the demand of God. He comes to investigate in Battle Creek, which has been moving in the same track as Jerusalem. The publishing house has been turned into desecrated shrines, into a place of unholy merchandise and traffic. It has become a place where injustice and fraud have been carried on, where selfishness, malice, envy, and passion have borne sway. Yet the men who have been led into this working upon wrong principles are seemingly unconscious of their wrong course of action. When warnings and entreaties come to them, they say: “Doth she not speak in parables?” Words of warning and reproof have been treated as idle tales. 8T 67.3"
Both passages involve sorrow over a specific location (Jerusalem/Battle Creek) and its failure to heed warnings. The EGW passage draws a parallel between the spiritual state of Battle Creek and that of Jerusalem, using similar imagery of rejection and corruption.
Here was exhibited the long-suffering mercy of God. Even at that late hour, if there were submission to His requirements, the lives of the people would be spared and the city saved from conflagration. But the king thought he had gone too far to retract. He was afraid of the Jews, afraid of becoming a subject of ridicule, afraid for his life. It was too humiliating, at that late day, to say to the people: “I accept the word of the Lord as spoken through His prophet Jeremiah. I dare not venture to war against the enemy in the face of all these warnings.” 4T 183.1 With tears Jeremiah entreated the king to save himself and his people. With anguish of spirit he assured him that he could not escape with his life, and that all his possessions would fall to the king of Babylon. He could save the city if he would. But he had started upon the wrong track and would not retrace his steps. He decided to follow the counsel of false prophets and of men whom he really despised and who ridiculed his we…
Both passages deal with rejecting prophetic warnings and the consequences thereof. The EGW passage specifically references Jeremiah's warnings to the king, while Matthew 23:37 speaks of Jerusalem's rejection of prophets in general. The EGW passage amplifies the theme of rejecting prophetic warnings, making the connection genuine.
"With a father's heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge His claim upon the husbandmen; but, instead of being welcomed, these men of discernment and spiritual power were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred. PK 21.1"
Both passages describe the rejection and persecution of prophets sent by God to the people of Jerusalem. Matthew 23:37 is a direct lament over this historical pattern, while the EGW passage describes the same pattern in more general terms. The thematic parallel is strong and clear.
"The withdrawal of divine favor during the period of the Exile led many to repentance, yet after their return to the Land of Promise the Jewish people repeated the mistakes of former generations and brought themselves into political conflict with surrounding nations. The prophets whom God sent to correct the prevailing evils were received with the same suspicion and scorn that had been accorded the messengers of earlier times; and thus, from century to century, the keepers of the vineyard added to their guilt. PK 21.2"
Both passages address the persistent rejection and persecution of prophets in Jerusalem. The EGW passage describes the continuation of this pattern even after the Exile, while Matthew 23:37 expresses Jesus' lament over this recurring behavior. The thematic parallel is strong and directly relevant.
"Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved. DA 578.1"
Both passages express a concern for Jerusalem's salvation and its rejection of divine messengers. Matthew 23:37 is a lament over Jerusalem's past actions, while EGW speaks of a present opportunity. The connection lies in the shared theme of Jerusalem's potential for salvation and its history of rejecting divine calls.
Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the c…
Both passages express Jesus's sorrow over Jerusalem's impending doom and its rejection of Him. Matthew 23:37 speaks of Jesus's desire to gather Jerusalem's children, while the EGW passage describes the terrible consequences of their rejection. The connection is thematic and strong.
"For more than a thousand years the Jewish nation had abused God's mercy and invited His judgments. They had rejected His warnings and slain His prophets. For these sins the people of Christ's day made themselves responsible by following the same course. In the rejection of their present mercies and warnings lay the guilt of that generation. The fetters which the nation had for centuries been forging, the people of Christ's day were fastening upon themselves. DA 584.3"
Both passages address the rejection of prophets and warnings, and the consequences thereof. EGW's statement about the Jewish nation's history of rejecting prophets and the people of Christ's day following the same course aligns with the lament in Matthew 23:37 about Jerusalem killing the prophets.
"Christ overlooked the world and all ages from the height of Olivet; and His words are applicable to every soul who slights the pleadings of divine mercy. Scorner of His love, He addresses you today. It is “thou, even thou,” who shouldest know the things that belong to thy peace. Christ is shedding bitter tears for you, who have no tears to shed for yourself. Already that fatal hardness of heart which destroyed the Pharisees is manifest in you. And every evidence of the grace of God, every ray of divine light, is either melting and subduing the soul, or confirming it in hopeless impenitence. DA 588.1"
Both passages express Christ's sorrow and concern for those who reject his message. While not a direct quote, the sentiment of Christ's lament and desire to gather his people is present in both.
"That day had come to Jerusalem. Jesus wept in anguish over the doomed city, but He could not deliver her. He had exhausted every resource. In rejecting the warnings of God's Spirit, Israel had rejected the only means of help. There was no other power by which they could be delivered. DA 587.2"
This verse describes Jesus' lament over Jerusalem and his desire to gather them, reflecting the anguish and inability to deliver the city mentioned in the target passage.
"The tears which Christ shed upon Olivet as He stood overlooking the chosen city were not for Jerusalem alone. In the fate of Jerusalem He beheld the destruction of the world. COL 302.3"
Both passages deal with Christ's lament over Jerusalem and its impending doom. While not a direct quote, the theme of Christ's sorrow and the city's rejection is present in both.
"Meanwhile conditions in the Medo-Persian realm were rapidly changing. Darius Hystaspes, under whose reign the Jews had been shown marked favor, was succeeded by Xerxes the Great. It was during his reign that those of the Jews who had failed of heeding the message to flee were called upon to face a terrible crisis. Having refused to take advantage of the way of escape God had provided, now they were brought face to face with death. PK 600.1"
Both passages deal with the theme of rejecting God's provision and facing the consequences. The EGW passage describes the Jews who refused to return and faced a crisis, while Matthew 23:37 expresses Jesus' lament over Jerusalem's rejection of His protection. Both highlight the tragic consequences of refusing God's offered way of escape.
"Meanwhile Jesus passed unnoticed to the temple. All was quiet there, for the scene upon Olivet had called away the people. For a short time Jesus remained at the temple, looking upon it with sorrowful eyes. Then He withdrew with His disciples, and returned to Bethany. When the people sought for Him to place Him on the throne, He was not to be found. DA 581.2"
Jesus' sorrowful gaze upon the temple echoes his lament over Jerusalem, expressing deep sadness and concern for its fate.
Matthew 23:37-38
"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate."
"With prophetic eye Christ saw the enmity of the Pharisees and the Sadducees. He knew that they were premeditating His death. He knew that some of those now apparently so sympathetic would soon close against themselves the door of hope and the gates of the city of God. A scene was about to take place, in His humiliation and crucifixion, that would result in the destruction of Jerusalem, and at that time none would make lamentation for the dead. The retribution that was coming upon Jerusalem was plainly portrayed before Him. He saw Jerusalem compassed by the Roman legions. He knew that many now weeping for Lazarus would die in the siege of the city, and in their death there would be no hope. DA 534.1"
Both passages relate to Jesus's lament over Jerusalem and its impending destruction. Matthew 23:37-38 expresses Jesus's desire to protect Jerusalem and the consequences of its rejection of Him. The EGW passage echoes this theme by describing Jesus's prophetic vision of the city's destruction and the suffering of its inhabitants. The connection lies in the shared theme of Jesus's sorrow and warning about Jerusalem's fate.
Matthew 23:38
"Behold, your house is left unto you desolate."
"Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, “Behold, your house is left unto you desolate.” Matthew 23:38 . Hitherto He had called the temple His Father's house; but as the Son of God passed out from those walls, God's presence was withdrawn forever from the temple built to His glory. AA 145.2"
EGW directly quotes Matthew 23:38.
Chapter 69—On the Mount of Olives This chapter is based on Matthew 24 ; Mark 13 ; Luke 21:5-38 . Christ's words to the priests and rulers, “Behold, your house is left unto you desolate” ( Matthew 23:38 ), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation's glory, was soon to be a heap of ruins? The foreboding of evil was shared by the disciples, and they anxiously waited for some more definite statement from Jesus. As they passed with Him out of the temple, they called His attention to its strength and beauty. The stones of the temple were of the purest marble, of perfect whiteness, and some of them of almost fabulous size. A portion of the wall had withstood the siege by Nebuchadnezzar's army. In its perfect masonry it appeared like one solid stone dug entire from the quarry. How those mighty w…
Ellen White directly references Matthew 23:38 in this passage.
"For centuries the Jews had vainly endeavored to show wherein the promise of God given by Haggai had been fulfilled; yet pride and unbelief blinded their minds to the true meaning of the prophet's words. The second temple was not honored with the cloud of Jehovah's glory, but with the living presence of One in whom dwelt the fullness of the Godhead bodily—who was God Himself manifest in the flesh. The “Desire of all nations” had indeed come to His temple when the Man of Nazareth taught and healed in the sacred courts. In the presence of Christ, and in this only, did the second temple exceed the first in glory. But Israel had put from her the proffered Gift of heaven. With the humble Teacher who had that day passed out from its golden gate, the glory had forever departed from the temple. Already were the Saviour's words fulfilled: “Your house is left unto you desolate.” Matthew 23:38 . GC 24.2"
Ellen White directly references Matthew 23:38 in this passage.
He was permitted to look down the stream of time and behold the first advent of our Saviour. He saw Jesus as a babe in Bethlehem. He heard the voices of the angelic host break forth in the glad song of praise to God and peace on earth. He beheld in the heavens the star guiding the Wise Men of the East to Jesus, and a great light flooded his mind as he called those prophetic words, “There shall come a Star out of Jacob, and a Scepter shall rise out of Israel.” Numbers 24:17 . He beheld Christ's humble life in Nazareth, His ministry of love and sympathy and healing, His rejection by a proud, unbelieving nation. Amazed he listened to their boastful exaltation of the law of God, while they despised and rejected Him by whom the law was given. He saw Jesus upon Olivet as with weeping He bade farewell to the city of His love. As Moses beheld the final rejection of that people so highly blessed of Heaven—that people for whom he had toiled and prayed and sacrificed, for whom he had been willing…
Ellen White directly references Matthew 23:38 in this passage.
Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah's day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: “Your house is left unto you desolate.” Matthew 23:38 . Looking down to the last days, the same Infinite Power declares, concerning those who “received not the love of the truth, that they might be saved“: “For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrigh…
Ellen White directly references Matthew 23:38 in this passage.
Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.” Matthew 24:15, 16 ; Luke 21:20, 21 . When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who ch…
EGW directly quotes and expands upon Matthew 24:15-16, which itself references Daniel. The connection to Matthew 23:38 is indirect but present as it relates to the desolation of the temple, but the primary connection is the explicit reference to Matthew 24.
"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 refer to the desolation of the Jewish temple/nation. While EGW provides more detail, the core theme of desolation is present in both.
"For the rejection of Christ, with the results that followed, they were responsible. A nation's sin and a nation's ruin were due to the religious leaders. COL 305.1"
The EGW passage speaks of the nation's ruin being due to the religious leaders' rejection of Christ, which aligns with the desolation prophesied in Matthew 23:38 as a consequence of their actions.
"Thousands upon thousands of Jews perished. Above the sound of battle, voices were heard shouting: “Ichabod!” —the glory is departed. GC 33.1"
Both passages relate to the desolation and abandonment of a place (Jerusalem/house) due to divine judgment. While not a direct quote, the theme of desolation connects the two passages.
Titus would willingly have put an end to the fearful scene, and thus have spared Jerusalem the full measure of her doom. He was filled with horror as he saw the bodies of the dead lying in heaps in the valleys. Like one entranced, he looked from the crest of Olivet upon the magnificent temple and gave command that not one stone of it be touched. Before attempting to gain possession of this stronghold, he made an earnest appeal to the Jewish leaders not to force him to defile the sacred place with blood. If they would come forth and fight in any other place, no Roman should violate the sanctity of the temple. Josephus himself, in a most eloquent appeal, entreated them to surrender, to save themselves, their city, and their place of worship. But his words were answered with bitter curses. Darts were hurled at him, their last human mediator, as he stood pleading with them. The Jews had rejected the entreaties of the Son of God, and now expostulation and entreaty only made them more determ…
The EGW passage describes the events leading to the destruction of the temple in Jerusalem. This is thematically similar to Matthew 23:38, where Jesus declares that their house is left desolate.
Matthew 23:39
"For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord."
Chapter 64—A Doomed People This chapter is based on Mark 11:11-14, 20, 21 ; Matthew 21:17-19 . The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: “Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.” Matthew 23:39 . In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: “They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.” Zechariah 12:10 . This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were g…
Ellen White directly references Matthew 23:39 in this passage.