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 25:1
"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom."
"this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: “Then shall the kingdom of heaven be likened unto ten virgins.” Here is brought to view the church living in the last days, the same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. GC 393.2"
The EGW passage directly quotes Matthew 25:1 and discusses the parable of the ten virgins, making it a clear and explicit allusion.
"As Christ sat looking upon the party that waited for the bridegroom, He told His disciples the story of the ten virgins, by their experience illustrating the experience of the church that shall live just before His second coming. COL 406.2"
The EGW passage directly references Matthew 25:1 and its context, making it a clear explicit allusion.
“I was in a large house where there was a pulpit somewhat like those we use in our meetinghouses. On it stood many lamps which were burning. These lamps needed a constant supply of oil, and quite a number of us were engaged in carrying oil and filling them. Brother White and his companion were busily engaged, and I noticed that Sister White poured in more oil than any other. Then Brother White went to a door which opened into a warehouse, where there were many barrels of oil. He opened the door and went in, and Sister White followed. Just then a company of men came along, with a great quantity of black stuff that looked like soot, and heaped it all upon Brother and Sister White, completely covering them with it. I felt much grieved, and looked anxiously to see the end of these things. I could see Brother and Sister W. both working hard to get out from under the soot, and after a long struggle they came out as bright as ever, and the evil men and the soot disappeared. Then Brother and S…
The lamps and oil in EGW's vision strongly echo the parable of the ten virgins, representing spiritual preparedness and the need for a constant supply of the Holy Spirit. The act of filling the lamps connects directly to the parable's theme.
"On Sunday morning we met with the brethren, and my husband arose to preach on the parable of the ten virgins. He had no freedom in speaking, and proposed that we have a season of prayer. We bowed before the Lord, and engaged in earnest prayer. The dark cloud was lifted, and I was taken off in vision, and again shown the case of this woman. She was represented to me as being in perfect darkness. Jesus frowned upon her and her husband. That withering frown caused me to tremble. I saw that she had acted the hypocrite, professing holiness while her heart was full of corruption. LS 129.5"
The EGW passage explicitly mentions and references the parable of the ten virgins, making this a clear allusion.
Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time— “Though it [the vision…
Both passages deal with a period of waiting and disappointment related to the coming of Christ. The parable of the ten virgins illustrates the experience of waiting for the bridegroom, which can be related to the Millerite experience described by EGW.
Matthew 25:1-6
"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him."
"“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.” GC 393.3"
EGW directly quotes Matthew 25:1-6.
Matthew 25:1-13
"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."
The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24 , two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while “they that were foolish took their lamps, and took no oil with them,” “the wise took oil in their vessels with their lamps.” The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others “took their lamps, and t…
EGW directly quotes and interprets Matthew 25:1-13, drawing parallels between the parable and the Advent movement.
"Hope Renewed Our hopes now centered on the coming of the Lord in 1844. This was also the time for the message of the second angel, who, flying through the midst of heaven, cried, “Babylon is fallen, is fallen, that great city.” Revelation 14:8 . That message was first proclaimed by the servants of God in the summer of 1844. As a result, many left the fallen churches. In connection with this message the “midnight cry” [See Matthew 25:1-13 .] was given: “Behold, the Bridegroom cometh; go ye out to meet Him.” In every part of the land light was given concerning this message, and the cry aroused thousands. It went from city to city, from village to village, and into the remote country regions. It reached the learned and talented, as well as the obscure and humble. LS 59"
Ellen White directly references Matthew 25:1-13 in this passage.
"Our hopes now centered on the coming of the Lord in 1844. This was also the time for the message of the second angel, who, flying through the midst of heaven, cried: “Babylon is fallen, is fallen, that great city.” That message was first proclaimed by the servants of God in the summer of 1844. As a result, many left the fallen churches. In connection with this message the midnight cry [See Matthew 25:1-13 .] was given: “Behold, the Bridegroom cometh; go ye out to meet Him.” In every part of the land, light was given concerning this message, and the cry aroused thousands. It went from city to city, from village to village, and into the remote country regions. It reached the learned and talented, as well as the obscure and humble. 1T 53.3"
Ellen White directly references Matthew 25:1-13 in this passage.
"requires. While we should not be slothful in business, we should be fervent in spirit, serving the Lord. The lamp of the soul must be trimmed, and we must have the oil of grace in our vessels with our lamps. Every precaution must be used to prevent spiritual declension, lest the day of the Lord overtake us as a thief. That day is not to be put far off; it is near, and no man should say, even in his heart, much less by his works, “My Lord delayeth His coming,” lest for so doing his portion be appointed with hypocrites and unbelievers. 5T 276.2"
The EGW passage explicitly uses the imagery of the virgins, lamps, and oil from the parable of the ten virgins. It's more than a thematic parallel; it's a direct allusion.
"The ten virgins are watching in the evening of this earth's history. All claim to be Christians. All have a call, a name, a lamp, and all profess to be doing God's service. All apparently wait for Christ's appearing. But five are unready. Five will be found surprised, dismayed, outside the banquet hall. COL 412.2"
EGW is clearly alluding to and interpreting the parable of the ten virgins in Matthew 25:1-13. She mentions the ten virgins, their lamps, the wise and foolish, and the unpreparedness of some.
"into line, responding to God's call. My brethren, the Lord is speaking to us. Shall we not heed His voice? Shall we not trim our lamps, and act like men who look for their Lord to come? The time is one that calls for light- bearing, for action. LS 425.3"
The EGW passage explicitly alludes to the parable of the ten virgins in Matthew 25:1-13 with the phrase "trim our lamps" and the call to "act like men who look for their Lord to come." This is a clear and direct reference to the parable's message of preparedness for Christ's return.
I saw that many were neglecting the preparation so needful and were looking to the time of “refreshing” and the “latter rain” to fit them to stand in the day of the Lord and to live in His sight. Oh, how many I saw in the time of trouble without a shelter! They had neglected the needful preparation; therefore they could not receive the refreshing that all must have to fit them to live in the sight of a holy God. Those who refuse to be hewed by the prophets and fail to purify their souls in obeying the whole truth, and who are willing to believe that their condition is far better than it really is, will come up to the time of the falling of the plagues, and then see that they needed to be hewed and squared for the building. But there will be no time then to do it and no Mediator to plead their cause before the Father. Before this time the awfully solemn declaration has gone forth, “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that i…
Both passages warn about being unprepared for the Lord's coming. The parable of the ten virgins illustrates the need for constant readiness, while EGW emphasizes the importance of preparation and purification before the time of trouble. The consequence of unpreparedness is exclusion.
"We all need to come into a self-sacrificing position before God if our work is to be accepted by Him. Let us remember that profession is nothing unless we have the truth in the heart. We need the converting power of God to take hold of us, that we may understand the needs of a perishing world. The burden of my message to you is: Get ready, get ready to meet the Lord. Trim your lamps, and let the light of truth shine forth into the byways and the hedges. There is a world to be warned of the near approach of the end of all things. 9T 106.2"
The EGW passage's call to "Trim your lamps, and let the light of truth shine forth" and "Get ready, get ready to meet the Lord" is a clear thematic parallel to the parable of the ten virgins in Matthew 25:1-13, which emphasizes preparedness for Christ's return.
"Pride and weakness of faith are depriving many of the rich blessings of God. There are many who, unless they humble their hearts before the Lord, will be surprised and disappointed when the cry is heard: “Behold, the Bridegroom cometh.” Matthew 25:6 . They have the theory of the truth, but they have no oil in their vessels with their lamps. Our faith at this time must not stop with an assent to, or belief in, the theory of the third angel's message. We must have the oil of the grace of Christ that will feed the lamp and cause the light of life to shine forth, showing the way to those who are in darkness. 9T 155.1"
EGW directly references the parable of the ten virgins in Matthew 25:6 and elaborates on the meaning of having oil in their vessels, making this an explicit allusion.
"away every impression that would make them wise unto salvation, and the time of trouble will find them unready. GC 594.1"
Both passages deal with the concept of being prepared for a future event (the time of trouble/the coming of the bridegroom) and the consequences of being unready. The parable of the ten virgins illustrates the importance of having spiritual preparedness (oil in the lamps), which aligns with EGW's statement about being 'wise unto salvation' and not being 'unready'.
"I was shown that if God's people make no efforts on their part, but wait for the refreshing to come upon them and remove their wrongs and correct their errors; if they depend upon that to cleanse them from filthiness of the flesh and spirit, and fit them to engage in the loud cry of the third angel, they will be found wanting. The refreshing or power of God comes only on those who have prepared themselves for it by doing the work which God bids them, namely, cleansing themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 1T 619.1"
Both passages emphasize the need for preparation and readiness. The parable of the ten virgins illustrates the danger of being unprepared for the coming of the Lord, which aligns with EGW's warning about being found wanting if one doesn't prepare for spiritual refreshing. The connection is thematic, focusing on preparedness.
"Then I said, “Will you take care of these berries, and then go with me to look for more fruit on the high bushes?” But they had made no preparation to care for the fruit. There were dishes and sacks in abundance, but they had been used to hold food. I became tired of waiting, and finally asked, “Did you not come to gather fruit? Then why are you not prepared to take care of it?” GW 138.1"
The lack of preparation for gathering fruit in the EGW passage thematically parallels the unpreparedness of the foolish virgins in Matthew 25. Both highlight the importance of being ready and equipped for a task.
Matthew 25:4
"But the wise took oil in their vessels with their lamps."
"In the parable the wise virgins had oil in their vessels with their lamps. Their light burned with undimmed flame through the night of watching. It helped to swell the illumination for the bridegroom's honor. Shining out in the darkness, it helped to illuminate the way to the home of the bridegroom, to the marriage feast. COL 414.1"
This is a clear and direct reference to Matthew 25:4, specifically mentioning the wise virgins having oil in their vessels. The EGW passage elaborates on the meaning and significance of this detail within the parable.
"But unless the members of God's church today have a living connection with the Source of all spiritual growth, they will not be ready for the time of reaping. Unless they keep their lamps trimmed and burning, they will fail of receiving added grace in times of special need. AA 55.2"
EGW's statement about keeping lamps trimmed and burning is a clear reference to the parable of the ten virgins in Matthew 25, where the wise virgins took extra oil for their lamps. The connection is thematic and reinforces the need for constant spiritual readiness.
Matthew 25:5
"While the bridegroom tarried, they all slumbered and slept."
"All to Be Trained The church is asleep, and does not realize the magnitude of this matter of educating the children and youth. “Why,” one says, “what is the need of being so particular to educate our youth thoroughly? It seems to me that if you take a few who have decided to follow a literary calling or some other calling that requires a certain discipline, and give due attention to them, that is all that is necessary. It is not required that the whole mass of our youth be so well trained. Will not this answer every essential requirement?” CT 43"
Both passages refer to a state of spiritual slumber or unawareness. EGW uses the idea of the church being 'asleep' to highlight their lack of awareness regarding the importance of educating youth, which aligns with the slumbering virgins in Matthew.
Matthew 25:5-7
"While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps."
"“While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps.” Matthew 25:5-7 . In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: “Behold, the Bridegroom cometh!” GC 398.3"
Ellen White directly references Matthew 25:5-7 in this passage.
Matthew 25:6
"And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him."
"Hope Renewed Our hopes now centered on the coming of the Lord in 1844. This was also the time for the message of the second angel, who, flying through the midst of heaven, cried, “Babylon is fallen, is fallen, that great city.” Revelation 14:8 . That message was first proclaimed by the servants of God in the summer of 1844. As a result, many left the fallen churches. In connection with this message the “midnight cry” [See Matthew 25:1-13 .] was given: “Behold, the Bridegroom cometh; go ye out to meet Him.” In every part of the land light was given concerning this message, and the cry aroused thousands. It went from city to city, from village to village, and into the remote country regions. It reached the learned and talented, as well as the obscure and humble. LS 59"
EGW directly quotes Matthew 25:6 in her description of the 'midnight cry' message.
"“Behold, the Bridegroom cometh; go ye out to meet Him.” Matthew 25:6 . Lose no time now in rising and trimming your lamps. Lose no time in seeking perfect unity with one another. We must expect difficulties. Trials will come. Christ, the Captain of our salvation, was made perfect through suffering. His followers will encounter the enemy many times and will be severely tried, but they need not despair. Christ says to them: “Be of good cheer; I have overcome the world.” John 16:33 . 8T 212.3"
Ellen White directly references Matthew 25:6 in this passage.
"Pride and weakness of faith are depriving many of the rich blessings of God. There are many who, unless they humble their hearts before the Lord, will be surprised and disappointed when the cry is heard: “Behold, the Bridegroom cometh.” Matthew 25:6 . They have the theory of the truth, but they have no oil in their vessels with their lamps. Our faith at this time must not stop with an assent to, or belief in, the theory of the third angel's message. We must have the oil of the grace of Christ that will feed the lamp and cause the light of life to shine forth, showing the way to those who are in darkness. 9T 155.1"
Ellen White directly references Matthew 25:6 in this passage.
Very many raised their voices to cry, “Behold, the Bridegroom cometh!” and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon His second coming. I saw Jesus turn His face from those who rejected and despised His coming, and then He bade angels lead His people out from among the unclean, lest they should be defiled. Those who were obedient to the message stood out free and united. A holy light shone upon them. They renounced the world, sacrificed their earthly interests, gave up their earthly treasures, and directed their anxious gaze to heaven, expecting to see their loved Deliverer. A holy light beamed upon their countenances, telling of the peace and joy which reigned within. Jesus bade His angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of …
The EGW passage directly quotes and expands upon the imagery of Matthew 25:6.
"after hour passes; the watchers become weary and fall asleep. At midnight the cry is heard, “Behold, the bridegroom cometh; go ye out to meet him.” The sleepers, suddenly awaking, spring to their feet. They see the procession moving on, bright with torches and glad with music. They hear the voice of the bridegroom and the voice of the bride. The ten maidens seize their lamps and begin to trim them, in haste to go forth. But five have neglected to fill their flasks with oil. They did not anticipate so long a delay, and they have not prepared for the emergency. In distress they appeal to their wiser companions saying, “Give us of your oil; for our lamps are going out.” (Margin.) But the waiting five, with their freshly trimmed lamps, have emptied their flagons. They have no oil to spare, and they answer, “Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.” COL 405.2"
The EGW passage directly quotes and expands upon Matthew 25:6, making it a clear explicit allusion.
"At the call, “The Bridegroom cometh; go ye out to meet Him,” the waiting ones “arose and trimmed their lamps;” they studied the word of God with an intensity of interest before unknown. Angels were sent from heaven to arouse those who had become discouraged and prepare them to receive the message. The work did not stand in the wisdom and learning of men, but in the power of God. It was not the most talented, but the most humble and devoted, who were the first to hear and obey the call. Farmers left their crops standing in the fields, mechanics laid down their tools, and with tears and rejoicing went out to give the warning. Those who had formerly led in the cause were among the last to join in this movement. The churches in general closed their doors against this message, and a large company of those who received it withdrew from their connection. In the providence of God this proclamation united with the second angel's message and gave power to that work. GC 402.1"
The EGW passage directly quotes and elaborates on Matthew 25:6, making it a clear and intentional allusion.
"In every part of the land, light was given upon the second angel's message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another. EW 238.3"
The EGW passage directly references the 'midnight cry' and its impact, which is a clear allusion to Matthew 25:6.
Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, “Behold, the Bridegroom cometh; go ye out to meet Him.” Then I saw these disappointed ones rise and in harmony with the second angel proclaim, “Behold, the Bridegroom cometh; go ye out to meet Him.” The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notw…
The EGW passage directly quotes and builds upon the imagery of Matthew 25:6, making it an explicit allusion.
Those who rejected and opposed the light of the first angel's message, lost the light of the second, and could not be benefited by the power and glory which attended the message, “Behold, the Bridegroom cometh.” Jesus turned from them with a frown; for they had slighted and rejected Him. Those who received the message were wrapped in a cloud of glory. They greatly feared to offend God, and waited and watched and prayed to know His will. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of its precious rays. The message given from heaven enraged Satan and his angels, and led those who professed to love Jesus, but despised His coming, to scorn and deride the faithful, trusting ones. But an angel marked every insult, every slight, every wrong, which the children of God received from their professed brethren. EW 249…
The EGW passage directly quotes and expands upon the imagery of Matthew 25:6.
Matthew 25:10
"And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut."
"When the work of investigation shall be ended, when the cases of those who in all ages have professed to be followers of Christ have been examined and decided, then, and not till then, probation will close, and the door of mercy will be shut. Thus in the one short sentence, “They that were ready went in with Him to the marriage: and the door was shut,” we are carried down through the Saviour's final ministration, to the time when the great work for man's salvation shall be completed. GC 428.2"
EGW directly quotes Matthew 25:10 and uses it to illustrate the closing of probation, making this a clear and explicit allusion.
"We cannot be ready to meet the Lord by waking when the cry is heard, “Behold, the Bridegroom!” and then gathering up our empty lamps to have them replenished. We cannot keep Christ apart from our lives here, and yet be fitted for His companionship in heaven. COL 413.2"
The EGW passage directly references and interprets the parable of the ten virgins, specifically the moment the bridegroom arrives. The phrase "Behold, the Bridegroom!" is a direct quote, and the context is clearly the same.
"While they went to buy, the procession moved on, and left them behind. The five with lighted lamps joined the throng and entered the house with the bridal train, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, “I know you not.” They were left standing without, in the empty street, in the blackness of the night. COL 406.1"
The EGW passage directly references and expands upon Matthew 25:10, making it a clear explicit allusion.
"It is in a crisis that character is revealed. When the earnest voice proclaimed at midnight, “Behold, the bridegroom cometh; go ye out to meet him,” and the sleeping virgins were roused from their slumbers, it was seen who had made preparation for the event. Both parties were taken unawares; but one was prepared for the emergency, and the other was found without preparation. So now, a sudden and unlooked-for calamity, something that brings the soul face to face with death, will show whether there is any real faith in the promises of God. It will show whether the soul is sustained by grace. The great final test comes at the close of human probation, when it will be too late for the soul's need to be supplied. COL 412.1"
EGW directly references and interprets the parable of the ten virgins, specifically mentioning the midnight cry and the unprepared virgins. The connection is clear and intentional.
the work of Christ as man's intercessor before God had ceased. It appeared to them to be taught in the Bible that man's probation would close a short time before the actual coming of the Lord in the clouds of heaven. This seemed evident from those scriptures which point to a time when men will seek, knock, and cry at the door of mercy, and it will not be opened. And it was a question with them whether the date to which they had looked for the coming of Christ might not rather mark the beginning of this period which was immediately to precede His coming. Having given the warning of the judgment near, they felt that their work for the world was done, and they lost their burden of soul for the salvation of sinners, while the bold and blasphemous scoffing of the ungodly seemed to them another evidence that the Spirit of God had been withdrawn from the rejecters of His mercy. All this confirmed them in the belief that probation had ended, or, as they then expressed it, “the door of mercy wa…
The EGW passage directly references the concept of a closed door of mercy and alludes to scriptures about seeking and knocking when it's too late. Matthew 25:10, with the shut door, is a clear parallel, even if not a direct quote.
"But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church. GC 424.4"
EGW connects the need for preparation before meeting the Lord with the parable of the ten virgins, where some were not ready when the bridegroom came. The connection is thematic, emphasizing the importance of spiritual readiness.
Matthew 25:13
"Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."
"Chapter 25—Talents This chapter is based on Matthew 25:13-30 . Christ on the Mount of Olives had spoken to His disciples of His second advent to the world. He had specified certain signs that were to show when His coming was near, and had bidden His disciples watch and be ready. Again He repeated the warning, “Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.” Then He showed what it means to watch for His coming. The time is to be spent, not in idle waiting, but in diligent working. This lesson He taught in the parable of the talents. COL 325"
EGW directly quotes Matthew 25:13.
When Jesus ceases to plead for man, the cases of all are forever decided. This is the time of reckoning with His servants. To those who have neglected the preparation of purity and holiness, which fits them to be waiting ones to welcome their Lord, the sun sets in gloom and darkness, and rises not again. Probation closes; Christ's intercessions cease in heaven. This time finally comes suddenly upon all, and those who have neglected to purify their souls by obeying the truth are found sleeping. They became weary of waiting and watching; they became indifferent in regard to the coming of their Master. They longed not for His appearing, and thought there was no need of such continued, persevering watching. They had been disappointed in their expectations and might be again. They concluded that there was time enough yet to arouse. They would be sure not to lose the opportunity of securing an earthly treasure. It would be safe to get all of this world they could. And in securing this object…
EGW's passage directly alludes to the concept of watching and being prepared for the coming of the Lord, which is central to Matthew 25:13. She elaborates on the consequences of neglecting this preparation.
Matthew 25:13-30
"Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord’s money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."
"Chapter 25—Talents This chapter is based on Matthew 25:13-30 . Christ on the Mount of Olives had spoken to His disciples of His second advent to the world. He had specified certain signs that were to show when His coming was near, and had bidden His disciples watch and be ready. Again He repeated the warning, “Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.” Then He showed what it means to watch for His coming. The time is to be spent, not in idle waiting, but in diligent working. This lesson He taught in the parable of the talents. COL 325"
Ellen White directly references Matthew 25:13-30 in this passage.
Matthew 25:14
"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods."
"Many have excused themselves from rendering their gifts to the service of Christ because others were possessed of superior endowments and advantages. The opinion has prevailed that only those who are especially talented are required to consecrate their abilities to the service of God. It has come to be understood by many that talents are given to only a certain favored class to the exclusion of others who of course are not called upon to share in the toils or the rewards. But it is not so represented in the parable. When the master of the house called his servants, he gave to every man his work. SC 82.2"
EGW is directly referencing the parable of the talents, and this verse is the beginning of that parable. The connection is direct and meaningful.
"Chapter 25—Talents This chapter is based on Matthew 25:13-30 . Christ on the Mount of Olives had spoken to His disciples of His second advent to the world. He had specified certain signs that were to show when His coming was near, and had bidden His disciples watch and be ready. Again He repeated the warning, “Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.” Then He showed what it means to watch for His coming. The time is to be spent, not in idle waiting, but in diligent working. This lesson He taught in the parable of the talents. COL 325"
While not a direct quote, EGW is introducing the parable of the talents, which begins in Matthew 25:14. The verse sets the stage for the parable.
God has made men the channels through which His gifts are to flow to sustain the work which He would have carried forward in the world. He has given them property to be wisely used, not selfishly hoarded or extravagantly expended in luxury and selfish gratification either in dress or in the embellishment of their houses. He has entrusted them with means with which to support His servants in their labor as preachers and missionaries, and to sustain the institutions He has established among us. Those who rejoice in the precious light of truth should feel a burning desire to have it sent everywhere. There are a few faithful standard-bearers who never flinch from duty or shirk responsibilities. Their hearts and purses are always open to every call for means to advance the cause of God. Indeed, some seem ready to exceed their duty, as though fearful that they will lose an opportunity of investing their portion in the bank of heaven. There are others who will do as little as possible. They h…
Both passages discuss the idea of God entrusting individuals with resources (goods/property) to be used for His purposes. The EGW passage expands on the concept of stewardship, which is a key theme in Matthew 25:14.
"Wherever our ministers labor, in Europe or in America, they should seek to arouse the youth to prepare for active service in God's great field of battle. All who claim to be the servants of Christ have a work to do for Him. The very name of servant conveys the idea of hire, work, responsibility. To every one God has entrusted powers to be employed in His service. He has given to each his work, and He requires that every faculty shall be improved to His glory. GW 74.1"
Both passages discuss the idea of servants being given work to do. Matthew 25:14 introduces the parable of the talents, where servants are entrusted with their master's goods, and EGW speaks of God entrusting powers to each individual.
"Chapter 34—The Author God desires to bring men into direct relation with Himself. In all His dealings with human beings He recognizes the principle of personal responsibility. He seeks to encourage a sense of personal dependence and to impress the need of personal guidance. His gifts are committed to men as individuals. Every man has been made a steward of sacred trusts; each is to discharge his trust according to the direction of the Giver; and by each an account of his stewardship must be rendered to God. 7T 176"
Both passages discuss stewardship and the responsibility given to individuals. Matthew 25:14 introduces the parable of the talents, while EGW discusses personal responsibility and stewardship. The connection is thematic.
Matthew 25:14-15
"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey."
"“The kingdom of heaven,” He said, “is as a man traveling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.” COL 325.2"
EGW directly quotes Matthew 25:14-15.
Matthew 25:14-30
"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord’s money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."
***** Chapter 35—Lessons from the Parables I was shown that the parable of the talents has not been fully understood. This important lesson was given to the disciples for the benefit of Christians living in the last days. And these talents do not represent merely the ability to preach and instruct from the word of God. The parable applies to the temporal means which God has entrusted to His people. Those to whom the five and the two talents were given, traded and doubled that which was committed to their trust. God requires those who have possessions here, to put their money out to usury for Him—to put it into the cause to spread the truth. And if the truth lives in the heart of the receiver, he also will aid with his substance in sending it to others; and through his efforts, his influence, and his means, other souls will embrace the truth, and begin also to work for God. I saw that some of God's professed people are like the man who hid his talent in the earth. They keep their posses…
EGW directly references and interprets the parable of the talents in Matthew 25:14-30, applying it to the use of temporal means for spreading the truth. The connection is clear and intentional.
"If his interest in spiritual things were as great as it is in the things of the world, his consecration to God would be entire; he would show himself a true disciple of Christ, and God would accept and use the talents which are now wholly devoted to the service of the world. The very same ability is required in the cause of God that is now given to the accumulation of property. Managers are needed in every branch of His work, that it may be carried on with energy and system. If a man has tact, industry, and enthusiasm, he will make a success in temporal business, and the same qualities, consecrated to the work of God, will prove even doubly efficient; for divine power will be combined with human effort. The best of plans, either in temporal or spiritual matters, will prove a failure if their execution is entrusted to inexperienced, incapable hands. 5T 275.2"
The EGW passage directly references the parable of the talents, discussing the use of abilities for God's work versus worldly pursuits. The language of 'talents' and 'accumulation' clearly echoes the biblical text.
"He who has appointed “to every man his work” ( Mark 13:34 ) according to his ability, will never let the faithful performance of duty go unrewarded. Every act of loyalty and faith will be crowned with special tokens of God's favor and approbation. To every worker is given the promise, “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Psalm 126:6 . — Testimonies for the Church 5:390-395 . CT 518.2"
The EGW passage directly quotes Mark 13:34 and Psalm 126:6. While the Matthew passage isn't directly quoted, the theme of being rewarded for faithful service based on ability aligns strongly with the EGW passage's emphasis on God rewarding faithful performance of duty. The parable of the talents illustrates this principle.
"This is an obligation that rests upon every human being. It has to do with the whole sphere of human activity. Whether we recognize it or not, we are stewards, supplied from God with talents and facilities, and placed in the world to do a work appointed by Him. Ed 137.5"
The parable of the talents in Matthew 25 directly illustrates the concept of stewardship and being entrusted with gifts/talents to be used for God's purpose, which is the core of EGW's statement.
"Those who make their wills should not feel that when this is done they have no further duty; but they should be constantly at work, using the talents entrusted to them, for the upbuilding of the Lord's cause. God has devised plans that all may work intelligently in the distribution of their means. He does not propose to sustain His work by miracles. He has a few faithful stewards, who are economizing and using their means to advance His cause. Instead of self-denial and benevolence being an exception, they should be the rule. The growing necessities of the cause of God require means. Calls are constantly coming in from men in our own and foreign countries for messengers to come to them with light and truth. This will necessitate more laborers and more means to support them. 4T 483.1"
The EGW passage uses the concept of talents entrusted to individuals for the upbuilding of God's cause, directly referencing the parable of the talents in Matthew 25:14-30. The connection is strong and thematic.
"***** God has given inquiring minds to youth and children. Their reasoning powers are entrusted to them as precious talents. It is the duty of parents to keep the matter of their education before them in its true meaning; for it comprehends many lines. They should be taught to improve every talent, expecting that all will be used in the service of Christ for the uplifting of fallen humanity. CT 200.3"
The EGW passage explicitly mentions talents given to youth and children and the expectation that they be used in service to Christ. This is a clear parallel to the parable of the talents in Matthew 25:14-30.
Every man is a steward of God. To each the Master has committed His means, but man claims that means as his own. Christ says: “Occupy till I come.” A time is coming when Christ will require His own with usury. He will say to each of His stewards: “Give an account of thy stewardship.” Those who have hid their Lord's money in a napkin in the earth, instead of putting it out to the exchangers, and those who have squandered their Lord's money by expending it for needless things, instead of putting it out to usury by investing it in His cause, will not receive approval from the Master, but decided condemnation. The unprofitable servant in the parable brought back the one talent to God, and said: “I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed: and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.” His Lord takes up his words: “Thou wicked and slothful servant, thou knewest that I rea…
EGW explicitly references and interprets the parable of the talents from Matthew 25:14-30, drawing direct parallels between the unprofitable servant and those who fail to use their resources for God's work.
"The Lord calls upon those who are in positions of trust, those to whom He has entrusted His precious gifts, to use their talents of intellect and means in His service. Our workers should present before these men a plain statement of our plan of labor, telling them what we need in order to help the poor and needy and to establish this work on a firm basis. Some of these will be impressed by the Holy Spirit to invest the Lord's means in a way that will advance His cause. They will fulfil His purpose by helping to create centers of influence in the large cities. Interested workers will be led to offer themselves for various lines of missionary effort. GW 361.2"
The EGW passage directly applies the principle of using one's talents and resources (intellect and means) in service to God, which is the central theme of the Parable of the Talents in Matthew 25:14-30. The call to invest in God's work and create centers of influence aligns with the parable's message of responsible stewardship.
"The Lord designs that the means entrusted to us shall be used in building up His kingdom. His goods are committed to His stewards that they may be carefully traded upon and bring back a revenue to Him in the saving of souls unto eternal life. And these souls in their turn will become stewards of the truth, to co-operate with the great firm in the interests of the kingdom of God. 6T 448.1"
EGW's statement about stewards trading upon God's goods to save souls is a clear parallel to the parable of the talents. The concept of entrusted resources and the expectation of a return on investment are central to both passages.
"We are indebted to Him who gave us existence, for the talents that have been entrusted to us, and it is a duty we owe our Creator to cultivate and improve these talents. Education will discipline the mind, develop its powers, and understandingly direct them, that we may be useful in advancing the glory of God. CT 361.2"
This EGW passage is clearly based on the parable of the talents. It speaks of being entrusted with talents and the duty to cultivate and improve them, directly echoing the parable's message.
"Brother J, your case was presented before me. You occupy a responsible position. You are entrusted with talents of money and of influence. To every man is given a work—something to do , not merely to engage his brain, bone, and muscle in common labor; it means more than this. You are acquainted with this work from a worldly point of view, and have some experience in it in a religious capacity. But for a few years past you have been losing time, and now you will have to work fast to redeem the past. To possess talents is not enough; you must so use them as to advantage not merely yourself but Him who bestowed them. All that you have is a loan from your Lord. He will require it again at your hand with interest. 2T 243.2"
The EGW passage explicitly mentions "talents of money and of influence" and the need to use them to advantage the one who bestowed them, directly alluding to the Parable of the Talents in Matthew 25:14-30.
"And it should be distinctly understood that because parents have made their will, this will not prevent them from giving means to the cause of God while they live. This they should do. They should have the satisfaction here, and the reward hereafter, of disposing of their surplus means while they live. They should do their part to advance the cause of God. They should use the means lent them by the Master to carry on the work which needs to be done in His vineyard. 3T 121.2"
The EGW passage strongly parallels the parable of the talents in Matthew 25:14-30. Both emphasize the importance of using one's resources (talents/means) to advance God's work and the accountability that comes with such stewardship. The connection is significant and goes beyond a mere thematic overlap.
"The Lord is dishonored by the deterioration or the perversion of the talents He has entrusted to men. It is the duty and the privilege of the Christian to improve his talents. Christ gave His life to purchase for men the privilege of being co-workers with God. Yet thousands who have received much light and many opportunities, do not grasp the blessings that are within their reach. CT 451.2"
EGW's discussion of improving talents and the consequences of neglecting them directly echoes the parable of the talents in Matthew 25:14-30. Both passages emphasize the importance of using one's God-given abilities and the accountability that comes with them.
"God calls us servants, which implies that we are employed by Him to do a certain work and bear certain responsibilities. He has lent us capital for investment. It is not our property, and we displease God if we hoard up our Lord's goods or spend them as we please. We are responsible for the use or abuse of that which God has thus lent us. If this capital which the Lord has placed in our hands lies dormant, or we bury it in the earth, even if it is only one talent, we shall be called to an account by the Master. He requires, not ours, but His own with usury. 2T 668.1"
The EGW passage is a clear and direct allusion to the parable of the talents in Matthew 25:14-30, using similar language and concepts.
"The inquiry of each one should be: What have I of my Lord's, and how shall I use it to His glory? “Occupy,” says Christ, “till I come.” The heavenly Master is on His journey. Our gracious opportunity is now. The talents are in our hands. Shall we use them to God's glory, or shall we abuse them? We may trade with them today, but tomorrow our probation may end and our account be forever fixed. 2T 668.3"
EGW directly quotes "Occupy till I come" and explicitly references the parable of the talents, making this a clear and direct allusion.
"God will accept the youth with their talent and their wealth of affection, if they will consecrate themselves to Him. They may reach to the highest point of intellectual greatness; and if balanced by religious principle, they can carry forward the work which Christ came from heaven to accomplish. CT 512.3"
Both passages discuss the use of talents given by God. EGW speaks of consecrating talents to God, while Matthew uses the parable of the talents to illustrate the importance of using what God has given.
"to His glory. Of no talent He has given will He require a more strict account than of our time. COL 342.1"
The EGW passage speaks of a strict accounting of our talents, particularly time, which aligns with the parable of the talents in Matthew 25. The parable illustrates the importance of using our gifts wisely and being held accountable for them.
"Those who bury their talents in this world are not pleasing God. All their powers are devoted to the accumulation of property, and the desire to accumulate becomes a passion. Brother A is an active man, and he takes pride in carrying out worldly projects. If the same interest, tact, and ambition were exercised in trading for the Lord, how much grander, nobler results would he realize! The education obtained in worldly business will not be of the least advantage in the future life, for no such business will be carried on in heaven; but if the faculties which God has given are used to His glory, to the upbuilding of His kingdom, an education is received which will be taken into heaven. 5T 276.1"
The EGW passage discusses burying talents and trading for the Lord, which is a clear reference to the parable of the talents in Matthew 25:14-30.
"work for the Master. To each has been appointed a work, according to his ability. Even now, at the eleventh hour, we should arouse to educate men of ability for the work, that they may, while occupying positions of trust themselves, be educating by precept and example all who are associated with them. 5T 554.1"
Both passages discuss the idea of individuals being given responsibilities or talents according to their abilities and being held accountable for how they use them. EGW's passage directly echoes the concept of 'to each has been appointed a work, according to his ability' from the parable of the talents.
"God is not glorified when influential men make themselves mere businessmen, ignoring their eternal interests, that are so much more enduring, so much more noble and elevated, than the temporal. Where should the greatest tact and skill be exercised, if not upon those things that are imperishable, as enduring as eternity? Brethren, develop your talent in the direction of serving the Lord; manifest as much tact and ability in working for the upbuilding of the cause of Christ as you do in worldly enterprises. 5T 425.2"
EGW directly references the concept of 'talents' and the need to develop them, mirroring the parable in Matthew 25:14-30. The context of using one's abilities for God's work is also a clear parallel.
"Such love is without a parallel. Jesus requires that those who have been bought by the price of His own life shall make the best use of the talents which He has given them. They are to increase in the knowledge of the divine will, and constantly improve in intellect and morals, until they shall attain to a perfection of character but little lower than that of the angels. 4T 563.3"
The EGW passage speaks of making the best use of talents, which is a clear parallel to the parable of the talents in Matthew 25:14-30. Both passages emphasize the importance of using the gifts and abilities God has given us.
"Get Ready “Behold, I come quickly,” Christ declares; “and My reward is with Me, to give every man according as his work shall be.” Revelation 22:12 . The Lord at His coming will scrutinize every talent; He will demand interest on the capital He has entrusted. By His own humiliation and agony, by His life of toil and His death of shame, Christ has paid for the service of all who have taken His name and profess to be His servants. All are under deepest obligation to improve every capability for the work of winning souls to Him. “Ye are not your own,” He says; “for ye are bought with a price;” therefore glorify God by a life of service that will win men and women from sin to righteousness. 1 Corinthians 6:19, 20 . We are bought with the price of Christ's own life, bought that we may return to God His own in faithful service. 9T 104"
The EGW passage directly references the concept of talents and accountability, echoing the parable in Matthew 25. It emphasizes the need to use one's abilities for God's service, drawing a clear parallel to the parable's message.
"One of the very highest applications of these principles is found in the recognition of man's right to himself, to the control of his own mind, to the stewardship of his talents, the right to receive and to impart the fruit of his own labor. Strength and power will be in our institutions only as in all their connection with their fellow men they recognize these principles,—only as in their dealing they give heed to the instruction of the word of God. 7T 180.2"
The EGW passage discusses the stewardship of talents and the right to receive and impart the fruit of one's labor, which directly echoes the parable of the talents in Matthew 25:14-30. The parable illustrates the importance of using one's abilities and resources responsibly, and EGW applies this principle to a broader context of individual rights and institutional responsibility.
"“The cause of God is suffering for want of laborers of understanding and mental power. My brethren and sisters, the Lord has blessed you with intellectual faculties capable of vast improvement. Cultivate your talents with persevering earnestness. Train and discipline the mind by study, by observation, by reflection. You cannot meet the mind of God unless you put to use every power. The mental faculties will strengthen and develop if you will go to work in the fear of God, in humility, and with earnest prayer. A resolute purpose will accomplish wonders. Be open, firm, decided Christians. Exalt Jesus, talk of His love, tell of His power, and thus let your light shine forth to the world.” The Review and Herald, November 13, 1883 . LS 275.2"
The EGW passage strongly parallels the parable of the talents. Both emphasize the importance of developing and using the gifts and abilities God has given us. The consequence of not using them is also implied in both passages.
"God's money is to be used not only in your immediate vicinity, but in distant countries, in the islands of the sea. If His people do not engage in this work, God will surely remove the power that is not rightly appropriated. 7T 215.3"
The EGW passage discusses the proper use of God's money, emphasizing investment in distant missions. This aligns with the parable of the talents in Matthew 25, where servants are entrusted with resources and judged based on how they use them. The consequence of not using the resources properly is also a parallel.
"Many pity the Southern slaves because they are bound down to labor, while slavery exists in their own families. Mothers and children are allowed to toil from morning till night; they have no recreation. A ceaseless round of labor is before them and crowded upon them. They profess to be Christ's followers; but where is the time for them to meditate and pray, and obtain food for the intellect, that the mind, with which we serve God, may not be dwarfed in its growth? God calls upon every individual to use the talents He has committed to them to His glory, and by thus improving them to gain others also. God has laid obligations upon us to benefit others. Our work in this world for the good of others is not done until Christ shall say in heaven: “It is done.” “He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.” 1T 484.1"
The EGW passage discusses using talents for God's glory, which aligns with the parable of the talents in Matthew 25:14-30. The connection is that both passages emphasize the importance of using one's abilities and resources to serve God and benefit others.
"Any young man is wanting in his duty to himself if he fails to meet the purposes of God by improving and enlarging his faculties. The mind is the best possession we have; but it must be trained by study, by reflection, by learning in the school of Christ, the best and truest educator the world has ever known. CE 204.1"
The parable of the talents illustrates the principle of improving and enlarging one's faculties, which is the core message of the EGW passage.
"***** Chapter 90—Shifting Responsibilities Those Sabbathkeeping brethren who shift the responsibility of their stewardship into the hands of their wives, while they themselves are capable of managing the same, are unwise and in the transfer displease God. The stewardship of the husband cannot be transferred to the wife. Yet this is sometimes attempted, to the great injury of both. A believing husband has sometimes transferred his property to his unbelieving companion, hoping thereby to gratify her, disarm her opposition, and finally induce her to believe the truth. But this is no more nor less than an attempt to purchase peace, or to hire the wife to believe the truth. The means which God has lent to advance His cause the husband transfers to one who has no sympathy for the truth; what account will such a steward render when the great Master requires His own with usury? 1T 528"
Both passages deal with the concept of stewardship and accountability. The parable of the talents illustrates the importance of using resources wisely and being held accountable for their use, which aligns with the EGW passage's emphasis on responsible stewardship and the consequences of mismanaging God-given resources.
"cause of God, while they bear no burdens and win no souls to the truth. Such persons live as though God had no claims upon them. If they continue in this course they will find at last that they have no claims upon God. 5T 395.3 He who has appointed “to every man his work,” according to his ability, will never let the faithful performance of duty go unrewarded. Every act of loyalty and faith will be crowned with special tokens of God's favor and approbation. To every worker is given the promise: “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” 5T 395.4"
The EGW passage discusses being rewarded for faithful service and punished for neglecting one's duty, which aligns with the parable of the talents in Matthew 25:14-30. The parable illustrates the importance of using one's gifts and abilities for God's glory, and the consequences of failing to do so. EGW echoes this theme by emphasizing that God rewards faithful performance and that those who neglect their duties will face negative consequences.
"Men who profess the truth will engage in worldly enterprises, and invest much, and run great risks. If they lose nearly all they possess, they are deeply aggrieved, because they feel the inconvenience of the losses they have sustained; yet they do not feel that their unwise course has deprived the cause of God of means, and that as His stewards they must render an account for this squandering of the Lord's money. Should they be required to venture something for the cause of God, to invest a quarter even of that which they have lost by their investment in earthly things, they would feel that heaven costs too much. 1T 691.2"
The parable of the talents illustrates the principle of using resources wisely and being accountable for them, which aligns with EGW's discussion of stewardship and the consequences of unwise investments.
"I wish I could find language to express the importance of our college. All should feel that it is one of God's instrumentalities to make Himself known to man. The teachers may do a greater work than they have hitherto calculated upon. Minds are to be molded and character is to be developed by interested experiment. In the fear of God, every endeavor to develop the higher faculties, even if it is marked with great imperfection, should be encouraged and strengthened. The minds of many of the youth are rich in talents which are put to no available use because they have lacked opportunity to develop them. Their physical powers have been strengthened by exercise; but the faculties of the mind lie hidden, because the discernment and God-given tact of the educator have not been exercised in bringing them into use. Aids to self-development must be given to the youth; they must be drawn out, stimulated, encouraged, and urged to action. 4T 425.2"
The EGW passage discusses developing talents and abilities, which is a clear parallel to the parable of the talents in Matthew 25:14-30. Both emphasize the importance of using and developing one's God-given gifts.
"“Our schools must be conducted under the supervision of God. There is a work to be done for young men and women that is not yet accomplished. There are much larger numbers of young people who need to have the advantages of our training schools. They need the manual training course, that will teach them how to lead an active, energetic life. All kinds of labor must be connected with our schools. Under wise, judicious, God-fearing directors, the students are to be taught. Every branch of the work is to be conducted in the most thorough and systematic ways that long experience and wisdom can enable us to plan and execute. LS 369.2"
The EGW passage emphasizes the importance of developing God-given abilities and using them to their fullest potential in the context of education. This aligns with the parable of the talents, which illustrates the importance of using one's gifts and abilities to produce results and be accountable to God.
"I was also shown the case of Brother T. He has placed himself in a condition of bondage to which God did not call him. God is not pleased when aged fathers give their stewardship into the hands of unconsecrated children, even though these profess the truth. But when the means which the Lord has entrusted to His people is placed in the hands of unbelieving children who are enemies to God, He is dishonored; for that which should be retained in the ranks of the Lord is placed in the enemy's ranks. 2T 99.1"
Both passages discuss the responsible use of resources entrusted by God. The EGW passage speaks of stewardship of means, while the parable speaks of talents. The consequence of misuse is a central theme in both.
"In ancient times, Abraham, Isaac, Jacob, Moses with his meekness and wisdom, and Joshua with his varied capabilities, were all enlisted in God's service. The music of Miriam, the courage and piety of Deborah, the filial affection of Ruth, the obedience and faithfulness of Samuel, the stern fidelity of Elijah, the softening, subduing influence of Elisha—all were needed. So now all upon whom God's blessing has been bestowed are to respond by actual service; every gift is to be employed for the advancement of His kingdom and the glory of His name. COL 301.1"
Both passages emphasize the importance of using one's abilities or talents for God's service. The parable of the talents illustrates this point, while the EGW passage highlights various individuals from the Old Testament who used their gifts. The connection lies in the shared theme of utilizing one's God-given abilities.
"The drunkard is capable of better things. He has been entrusted with talents with which to honor God and bless the world; but his fellow men have laid a snare for his soul and built themselves up by his degradation. They have lived in luxury while the poor victims whom they have robbed, lived in poverty and wretchedness. But God will require for this at the hand of him who has helped to speed the drunkard on to ruin. He who rules in the heavens has not lost sight of the first cause or the last effect of drunkenness. He who has a care for the sparrow and clothes the grass of the field, will not pass by those who have been formed in His own image, purchased with His own blood, and pay no heed to their cries. God marks all this wickedness that perpetuates crime and misery. MH 341.2"
The reference to talents entrusted to the drunkard connects with the parable of the talents, highlighting the responsibility to use one's abilities for good and the consequences of misuse or neglect.
"“It is the very essence of all right faith,” she wrote, “to do the right thing at the right time. God is the great Master Worker, and by His providence He prepares the way for His work to be accomplished. He provides opportunities, opens up lines of influence and channels of working. If His people are watching the indications of His providence, and stand ready to cooperate with Him, they will see a great work accomplished. Their efforts, rightly directed, will produce a hundredfold greater results than can be accomplished with the same means and facilities in another channel where God is not so manifestly working.... LS 380.2"
The parable of the talents illustrates the principle of using God-given opportunities and resources wisely, which aligns with EGW's emphasis on cooperating with God's providence and achieving greater results through rightly directed efforts. The connection is thematic, focusing on stewardship and utilizing opportunities.
"God has need of wise men and women who will labor earnestly to accomplish the work committed to them. He will use them as His instruments in the conversion of souls. Some will sow, and some will reap the harvest of the seed sown. Let every one do his best to improve his talents, that God may use him either as a sower or as a reaper. GW 410.3"
The EGW passage discusses using talents for God's work, with some sowing and some reaping. This aligns thematically with the Parable of the Talents in Matthew 25, which emphasizes using one's abilities for God's purpose. The connection is thematic, focusing on utilizing gifts, but not a direct allusion.
Matthew 25:15
"And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey."
"To every man God has given “according to his several ability.” The talents are not apportioned capriciously. He who has ability to use five talents receives five. He who can improve but two, receives two. He who can wisely use only one, receives one. None need lament that they have not received larger gifts; for He who has apportioned to every man is equally honored by the improvement of each trust, whether it be great or small. The one to whom five talents have been committed is to render the improvement of five; he who has but one, the improvement of one. God expects returns “according to that a man hath, and not according to that he hath not.” 2 Corinthians 8:12 . COL 328.3"
EGW directly references and quotes Matthew 25:15.
"Many have excused themselves from rendering their gifts to the service of Christ because others were possessed of superior endowments and advantages. The opinion has prevailed that only those who are especially talented are required to consecrate their abilities to the service of God. It has come to be understood by many that talents are given to only a certain favored class to the exclusion of others who of course are not called upon to share in the toils or the rewards. But it is not so represented in the parable. When the master of the house called his servants, he gave to every man his work. SC 82.2"
This is a duplicate of pair 1. EGW directly references and interprets the parable of the talents, specifically alluding to the distribution of talents according to ability. The connection is direct and meaningful.
"The students at our colleges have valuable privileges, not only of obtaining a knowledge of the sciences, but also of learning how to cultivate and practice virtues which will give them symmetrical characters. They are God's responsible moral agents. The talents of wealth, station, and intellect are given of God in trust to man for his wise improvement. These varied trusts He has distributed proportionately to the known powers and capacities of His servants, to every man his work. CT 512.4"
EGW directly alludes to the parable of the talents, specifically referencing the distribution of talents according to ability. This is a clear and direct connection.
"I had expected to see a set of repulsive looking men, but was happily disappointed; many of them seemed to be intelligent, and some to be men of ability. They were dressed in the coarse but neat prison uniform, their hair smooth, and their boots brushed. As I looked upon the varied physiognomies before me, I thought, “To each of these men have been committed peculiar gifts, or talents, to be used for the glory of God and the benefit of the world; but they have despised these gifts of Heaven, abused and misapplied them.” As I looked upon young men from eighteen to twenty and thirty years of age, I thought of their unhappy mothers, and of the grief and remorse which was their bitter portion. Many of these mothers’ hearts had been broken by the ungodly course pursued by their children. LS 233.1"
EGW explicitly references the idea of talents given to each person and their misuse, directly echoing the parable of the talents in Matthew 25:15. This is more than a thematic parallel; it's a direct application of the principle.
"***** Human Effort Essential The agency of the Spirit of God does not remove from us the necessity of exercising our faculties and talents, but teaches us how to use every power to the glory of God. The human faculties, when under the special direction of the grace of God, are capable of being used to the best purpose on earth. Ignorance does not increase the humility or spirituality of any professed follower of Christ. The truths of the divine word can be best appreciated by an intellectual Christian. Christ can be best glorified by those who serve Him intelligently. The great object of education is to enable us to use the power which God has given us in such a manner as to represent the religion of the Bible and promote the glory of God. CT 361"
The EGW passage directly discusses using talents to the glory of God, which is the central theme of the parable of the talents in Matthew 25:15. The verse is the basis for the principle EGW is discussing.
"Altogether too little effort has been put forth for men in responsible places in the world. Many of them possess superior qualifications; they have means and influence. These are precious gifts, entrusted to them by the Lord to be increased and used for the good of others. 9T 115.3"
The EGW passage echoes the parable of the talents, emphasizing that abilities and resources are gifts from God to be used for good.
"There are great laws that govern the world of nature, and spiritual things are controlled by principles equally certain. The means for an end must be employed if the desired results are to be attained. God has appointed to every man his work according to his ability. It is by education and practice that persons are to be qualified to meet any emergency which may arise, and wise planning is needed to place each one in his proper sphere, that he may obtain an experience which will fit him to bear responsibility. 5T 724.2"
Both passages emphasize that God gives gifts/abilities to individuals according to their capacity. Matthew 25:15 (Parable of the Talents) is a clear illustration of this principle, and the EGW quote directly echoes this concept, stating that God appoints work to each person according to their ability.
"To every man God has given his work. To some He has given talents of means and influence; and those who have the interests of God's cause at heart will understand His voice telling them what to do. They will have a burden to push the work where it needs pushing. 5T 564.2"
The EGW passage explicitly refers to the concept of talents given by God to each person, which is the central theme of the Parable of the Talents in Matthew 25:15. It directly alludes to the idea that God gives different abilities and resources to individuals for His work.
"But a greater danger than this has been revealed to me in the feeling that has been growing among our workers that ministers and other laborers in the cause should depend upon the mind of certain leading workers to define their duties. One man's mind and judgment are not to be considered capable of controlling and molding a conference. The individual and the church have responsibilities of their own. God has given to every man some talent or talents to use and improve. In using these talents he increases his capability to serve. God has given to each individual judgment, and this gift He wants His workers to use and improve. The president of a conference must not consider that his individual judgment is to control the judgment of all. 9T 277.3"
The EGW passage explicitly refers to the concept of talents given to each person to use and improve, which is a clear allusion to the Parable of the Talents in Matthew 25:15.
Matthew 25:16
"Then he that had received the five talents went and traded with the same, and made them other five talents."
"In the parable he that had “received the five talents went and traded with the same, and made them other five talents; and likewise he that had received two, he also gained other two.” COL 329.1"
EGW directly quotes Matthew 25:16.
Matthew 25:18
"But he that had received one went and digged in the earth, and hid his lord’s money."
"The One Talent The man who received the one talent “went and digged in the earth, and hid his lord's money.” COL 355"
This is a direct quote from Matthew 25:18, making it a clear and explicit allusion.
Matthew 25:21
"His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord."
"the plaudit: “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” 4T 412.2"
The EGW passage directly quotes Matthew 25:21.
"Teachers, what opportunities are yours! What a privilege is within your reach of molding the minds and characters of the youth under your charge! What a joy it will be to you to meet them round the great white throne, and to know that you have done what you could to fit them for immortality! If your work stands the test of the great day, like sweetest music will fall upon your ears the benediction of the Master, “Well done, thou good and faithful servant: ... enter thou into the joy of thy Lord.” Matthew 25:21 . CT 48.1"
The EGW passage directly quotes Matthew 25:21, making it an explicit allusion.
"Can it be that man, made in the image of God, endowed with reason and speech, shall alone be unappreciative of His gifts and disobedient to His laws? Will those who might be elevated and ennobled, fitted to be colaborers with Him, be content to remain imperfect in character and to cause confusion in our world? Shall the bodies and souls of God's purchased inheritance be hampered with world-bound habits and unholy practices? Shall they not reflect the beauty of Him who has done all things well, that through His grace imperfect man might hear at last His benediction: “Well done, thou good and faithful servant: ...enter thou into the joy of thy Lord”? Matthew 25:21 . 8T 327.2"
Ellen White directly references Matthew 25:21 in this passage.
"The Lord does not reward the large amount of labor. He does not regard the greatness of the work so much as the fidelity with which it is done. The good and faithful servant is rewarded. As we cultivate the powers God has given us, we shall increase in knowledge and perception. CT 513.2"
The EGW passage directly alludes to the parable of the talents and the reward given to the 'good and faithful servant' in Matthew 25:21. The emphasis on fidelity over the amount of labor is a key element of the parable.
"But if the dead are already enjoying the bliss of heaven or writhing in the flames of hell, what need of a future judgment? The teachings of God's word on these important points are neither obscure nor contradictory; they may be understood by common minds. But what candid mind can see either wisdom or justice in the current theory? Will the righteous, after the investigation of their cases at the judgment, receive the commendation, “Well done, thou good and faithful servant: ... enter thou into the joy of thy Lord,” when they have been dwelling in His presence, perhaps for long ages? Are the wicked summoned from the place of torment to receive sentence from the Judge of all the earth: “Depart from Me, ye cursed, into everlasting fire”? Matthew 25:21, 41 . Oh, solemn mockery! shameful impeachment of the wisdom and justice of God! GC 549.1"
EGW directly quotes Matthew 25:21 to contrast the traditional view of immediate reward in heaven with her understanding of the judgment and resurrection.
"Perfection exists in the least as well as in the greatest of the works of God. The hand that hung the worlds in space is the hand that fashions the flowers of the field. Examine under the microscope the smallest and commonest of wayside blossoms, and note in all its parts the exquisite beauty and completeness. So in the humblest lot true excellence may be found; the commonest tasks, wrought with loving faithfulness, are beautiful in God's sight. Conscientious attention to the little things will make us workers together with Him, and win for us His commendation who seeth and knoweth all. Ed 114.3"
Both passages emphasize the importance of faithfulness in small tasks. EGW highlights God's attention to detail in both the grand and the minute, while Matthew 25:21 rewards the servant who was faithful over a few things. The underlying principle is the same.
"As long as Satan works with unremitting energy to destroy souls, as long as there is a call for laborers in any part of the wide harvest field, so long will there be a call to give for the support of the work of God in some one of its many lines. We relieve one need only to make way to relieve another of like character. The self-denial required to obtain means to invest in that which God values most highly will develop habits and a character which will win for us the approbation, “Well done,” and make us fit to dwell forever in the presence of Him who for our sake became poor, that we through His poverty might inherit eternal riches. 7T 297.1"
EGW directly quotes "Well done" from Matthew 25:21, indicating a clear connection. The surrounding text reinforces the idea of faithful service and receiving God's approval.
There are many who have given themselves to Christ, yet who see no opportunity of doing a large work or making great sacrifices in His service. These may find comfort in the thought that it is not necessarily the martyr's self-surrender which is most acceptable to God; it may not be the missionary who has daily faced danger and death that stands highest in heaven's records. The Christian who is such in his private life, in the daily surrender of self, in sincerity of purpose and purity of thought, in meekness under provocation, in faith and piety, in fidelity in that which is least, the one who in the home life represents the character of Christ—such a one may in the sight of God be more precious than even the world-renowned missionary or martyr. COL 403.2 Oh, how different are the standards by which God and men measure character. God sees many temptations resisted of which the world and even near friends never know—temptations in the home, in the heart. He sees the soul's humility in …
Both passages emphasize faithfulness in small things and suggest that God values this faithfulness. EGW expands on the idea of faithfulness in daily life, while Matthew 25:21 focuses on the reward for such faithfulness.
"the blemishes upon their character, and as faithful stewards of Christ render to God the things that are His, it will be said to them: “Well done, good and faithful servant; thou has been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” 1T 538.2"
The EGW passage directly quotes Matthew 25:21, making it a clear and explicit allusion.
"The weight of the wrath of God will fall upon those who have misspent their time and served mammon instead of their Creator. If you live for God and heaven, pointing out the way of life to others, you will go onward and upward to higher and holier joys. You will be rewarded with the “Well done, thou good and faithful servant: ... enter thou into the joy of thy Lord.” The joy of Christ was that of seeing souls redeemed and saved in His glorious kingdom. “Who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” 4T 54.1"
EGW directly quotes "Well done, thou good and faithful servant: ... enter thou into the joy of thy Lord" from Matthew 25:21.
"With unutterable love, Jesus welcomes His faithful ones to the joy of their Lord. The Saviour's joy is in seeing, in the kingdom of glory, the souls that have been saved by His agony and humiliation. And the redeemed will be sharers in His joy, as they behold, among the blessed, those who have been won to Christ through their prayers, their labors, and their loving sacrifice. As they gather about the great white throne, gladness unspeakable will fill their hearts, when they behold those whom they have won for Christ, and see that one has gained others, and these still others, all brought into the haven of rest, there to lay their crowns at Jesus’ feet and praise Him through the endless cycles of eternity. GC 647.1"
The EGW passage echoes the sentiment of entering into the joy of the Lord, as described in Matthew 25:21, and expands on the idea of the redeemed sharing in Christ's joy.
"I have seen mothers of large families, who could not see the work that lay right in their pathway, just before them in their own families. They wanted to be missionaries and do some great work. They were looking out for themselves some high position, but neglecting to take care of the very work at home which the Lord had left for them to do. How important that the brain be clear! How important that the body be as free as possible from disease, in order that we may do the work which Heaven has left for us to do, and perform it in such a manner that the Master can say: “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” My sisters, do not despise the few things which the Lord has left for you to do. Let each day's actions be such that in the day of final settlement of accounts you will not be ashamed to meet the record made by the recording angel. 2T 366.2"
EGW directly quotes Matthew 25:21 and applies it to the context of mothers fulfilling their responsibilities within the family.
"Success in this life, success in gaining the future life, depends upon a faithful, conscientious attention to the little things. Perfection is seen in the least, no less than in the greatest, of the works of God. The hand that hung the worlds in space is the hand that wrought with delicate skill the lilies of the field. And as God is perfect in His sphere, so we are to be perfect in ours. The symmetrical structure of a strong, beautiful character is built up by individual acts of duty. And faithfulness should characterize our life in the least as well as in the greatest of its details. Integrity in little things, the performance of little acts of fidelity and little deeds of kindness, will gladden the path of life; and when our work on earth is ended, it will be found that every one of the little duties faithfully performed has exerted an influence for good—an influence that can never perish. PP 574.2"
Both passages emphasize faithfulness in small things leading to greater responsibility and reward. The EGW passage expands on the principle illustrated in the parable of the talents.
"Where shall we be before the thousand generations mentioned in this scripture are ended? Our fate will have been decided for eternity. Either we shall have been pronounced worthy of a home in the everlasting kingdom of God or we shall have received sentence of eternal death. Those who have been true and faithful to their covenant with God; those who, remembering Calvary, have stood firmly on the side of truth, ever striving to honor God, will hear the commendation: “Well done, good and faithful servant.” But those who have given God only halfhearted service, allowing their lives to be conformed to the ways and practices of the world, will hear the sad words: “Depart from Me; I know you not.” 9T 252.1"
The EGW passage alludes to the parable of the talents and the final judgment, echoing the themes of faithfulness, service, and the ultimate reward or rejection found in Matthew 25:21. The 'Well done' quote is a direct allusion.
"It is not the length of time we labor but our willingness and fidelity in the work that makes it acceptable to God. In all our service a full surrender of self is demanded. The smallest duty done in sincerity and self- forgetfulness is more pleasing to God than the greatest work when marred with self-seeking. He looks to see how much of the spirit of Christ we cherish, and how much of the likeness of Christ our work reveals. He regards more the love and faithfulness with which we work than the amount we do. COL 402.3"
The EGW passage directly echoes the sentiment of Matthew 25:21 regarding faithfulness and God's acceptance of service based on willingness and fidelity rather than the amount of work done. The parable of the talents emphasizes faithfulness over quantity, which is the core principle EGW is highlighting.
"I ask you who are living at the very heart of the work to review the experience of years and see if the “Well done” can truthfully be spoken to you. I ask the teachers in the school to consider carefully, prayerfully, Have you individually watched for your own soul as one who is co-operating with God for its purification from all sin and for its entire sanctification unto Him? Can you by precept and example teach the youth sanctification ... through the truth unto holiness, obedience to God? CT 363"
The EGW passage directly quotes "Well done" from Matthew 25:21, referencing the parable of the talents and the reward for faithful service.
"And the means used to bless others will bring returns. Riches rightly employed will accomplish great good. Souls will be won to Christ. He who follows Christ's plan of life will see in the courts of God those for whom he has labored and sacrificed on earth. Gratefully will the ransomed ones remember those who have been instrumental in their salvation. Precious will heaven be to those who have been faithful in the work of saving souls. COL 373.2"
Both passages discuss faithfulness and reward. Matthew 25:21 speaks of entering into the joy of the Lord as a reward for faithfulness, while the EGW passage speaks of seeing those you've helped save in heaven. The connection is thematic and meaningful.
"***** It is not the length of time we labor, but our willingness and fidelity in the work, that makes it acceptable to God. In all our service a full surrender of self is demanded. The smallest duty done in sincerity and self- forgetfulness, is more pleasing to God than the greatest work when marred with self-seeking. He looks to see how much of the spirit of Christ we cherish, and how much of the likeness of Christ our work reveals. He regards more the love and faithfulness with which we work than the amount we do. GW 506.4"
Both passages emphasize that faithfulness and willingness in service, rather than the amount of work done, are what God values. The parable of the talents rewards the faithful servant, echoing the EGW statement about willingness and fidelity.
"God will not place His benediction upon those who are negligent, selfish, and ease-loving—who will not lift burdens in His cause. The “Well done” will be pronounced upon those only who have done well. Every man is to be rewarded “according as his work shall be.” We want an active ministry—men of prayer who will wrestle with God as did Jacob, saying: “I will not let Thee go, except Thou bless me.” If we obtain the victor's crown we must stretch every nerve and exercise every power. We can never be saved in inactivity. To be an idler in the Lord's vineyard is to relinquish all title to the reward of the righteous. 4T 537.2"
The EGW passage uses the phrase 'Well done', which is a direct quote from Matthew 25:21.
"great harvest is gathered in, the sheaves that they are enabled to bring to the Master will be the recompense of their unselfish use of the talents lent them. AA 339.4"
Both passages relate to the idea of being rewarded for faithful service and the responsible use of talents. The 'great harvest' and 'sheaves' in EGW's writing are analogous to the reward given in the parable of the talents.
"be considered an unimportant matter. Every individual will be dealt with personally and will be required to give an account of the talents entrusted to him, whether he has improved or abused them. The reward bestowed will be proportionate to the improvement of the talents. The punishment awarded will be according as the talents have been abused. 2T 668.2"
The EGW passage echoes the theme of reward proportionate to faithfulness in the use of talents, as illustrated in Matthew 25:21. While not a direct quote, the concept is clearly present and reinforces the biblical teaching.
"Many whom God has qualified to do excellent work accomplish very little, because they attempt little. Thousands pass through life as if they had no definite object for which to live, no standard to reach. Such will obtain a reward proportionate to their works. COL 331.3"
Both passages connect effort and reward. EGW's statement about accomplishing little due to attempting little aligns with the parable of the talents in Matthew 25, where faithfulness over a few things leads to greater responsibility and reward.
"However small your talent, God has a place for it. That one talent, wisely used, will accomplish its appointed work. By faithfulness in little duties, we are to work on the plan of addition, and God will work for us on the plan of multiplication. These littles will become the most precious influences in His work. COL 360.1"
Both passages emphasize faithfulness in small tasks leading to greater responsibility and reward, echoing the parable of the talents.
"It is the faithfulness, the loyalty to God, the loving service, that wins the divine approval. Every impulse of the Holy Spirit leading men to goodness and to God, is noted in the books of heaven, and in the day of God the workers through whom He has wrought will be commended. COL 361.3"
Both passages highlight the importance of faithfulness and loving service in gaining divine approval, referencing the parable of the talents.
"Let none pass by little opportunities, to look for larger work. You might do successfully the small work, but fail utterly in attempting the larger work, and fall into discouragement. It is by doing with your might what you find to do that you will develop aptitude for larger work. It is by slighting the daily opportunities, by neglecting the little things right at hand, that so many become fruitless and withered. MH 153"
Both passages emphasize faithfulness in small tasks leading to greater responsibility and reward. The EGW passage expands on the principle found in the parable of the talents.
"As God called Daniel to witness for Him in Babylon, so He calls us to be His witnesses in the world today. In the smallest as well as the largest affairs of life, He desires us to reveal to men the principles of His kingdom. Many are waiting for some great work to be brought to them, while daily they lose opportunities for revealing faithfulness to God. Daily they fail of discharging with wholeheartedness the little duties of life. While they wait for some large work in which they may exercise supposedly great talents, and thus satisfy their ambitious longings, their days pass away. PK 487.3"
Both passages emphasize faithfulness in small tasks leading to greater responsibility and reward, aligning with the parable of the talents.
"Who are our children? They are only our younger brothers and sisters in the family that God acknowledges as His. We are dealing with the members of the Lord's family. And while the care of them is committed to us, how careful should we be that we bring them up for the Lord, so that when the Master comes we can say: “Here, Lord, are we, and the children that Thou hast given us.” Shall we then be able to say: We have tried to do our work, and we have tried to do it well”? 2T 366.1"
EGW uses the concept of children being entrusted to parents to connect with the idea of being faithful servants who will be rewarded, echoing the sentiment in Matthew 25:21. The connection is thematic, focusing on responsibility and accountability.
"In the life of the true Christian there are no nonessentials; in the sight of Omnipotence every duty is important. The Lord measures with exactness every possibility for service. The unused capabilities are just as much brought into account as those that are used. We shall be judged by what we ought to have done, but did not accomplish because we did not use our powers to glorify God. PK 488.1"
EGW's statement about unused capabilities and being judged by what we ought to have done echoes the parable of the talents in Matthew 25, particularly the servant who buried his talent.
"Selfishness predominates with many who should know that a life of self-sacrificing love is a life of peace and liberty. Those who seek happiness by gratifying themselves and looking out mainly for their own interests are on the wrong track to secure happiness even upon earth. Whoever is unfaithful in the least of his duties is unfaithful in greater ones. If he neglects to faithfully perform the small tasks devolving upon him, he proves himself incapable of bearing weightier responsibilities; he indicates that he is not wholehearted in the work and that he does not have an eye single to the glory of God. 4T 186.3"
Both passages connect faithfulness in small duties with greater responsibilities and ultimate reward. The EGW passage emphasizes the importance of faithfulness in even the smallest tasks, while Matthew 25:21 rewards the servant who was faithful over a few things. The connection is thematic and meaningful.
"The Upper Columbia and North Pacific Conferences [See footnote on page 249.] are years behind. Some who ought to be strong and established in Christ are as babes in understanding and experimental knowledge of the workings of the Spirit of God. After years of experience they are able to comprehend only the first principles of that grand system of faith and doctrine that constitutes the Christian religion. They do not comprehend that perfection of character which will receive the commendation: “Well done.” 5T 266.3"
The EGW passage directly quotes the phrase "Well done," which is a clear reference to Matthew 25:21.
"Life is chiefly made up, not of great sacrifices and wonderful achievements, but of little things. It is oftenest through the little things which seem so unworthy of notice that great good or evil is brought into our lives. It is through our failure to endure the tests that come to us in little things, that the habits are molded, the character misshaped; and when the greater tests come, they find us unready. Only by acting upon principle in the tests of daily life can we acquire power to stand firm and faithful in the most dangerous and most difficult positions. MH 490.2"
Both passages connect faithfulness in small things with greater rewards or responsibilities. EGW emphasizes that life is made up of little things and faithfulness in these prepares us for greater tests, while Matthew 25:21 speaks of being made ruler over many things because of faithfulness over a few.
"A Season of Trust and Privilege The present is a season of solemn privilege and sacred trust. If the servants of God keep faithfully the trust given to them, great will be their reward when the Master shall say, “Give an account of thy stewardship.” [ Luke 16:2 .] The earnest toil, the unselfish work, the patient, persevering effort, will be abundantly rewarded. Jesus will say, Henceforth I call you not servants, but friends. [See John 15:15 .] The approval of the Master is not given because of the greatness of the work performed, but because of fidelity in all that has been done. It is not the results we attain, but the motives from which we act, that weigh with God. He prizes goodness and faithfulness above all else. GW 267"
Both passages emphasize the importance of faithfulness in service and the reward that awaits those who are faithful.
"and unhonored. He was as faithfully fulfilling His mission while working at His humble trade as when He healed the sick or walked upon the storm-tossed waves of Galilee. So in the humblest duties and lowliest positions of life, we may walk and work with Jesus. SC 81.4"
Both passages emphasize faithfulness in small, seemingly insignificant tasks. The EGW quote expands on the idea of fulfilling one's mission in humble circumstances, similar to the servant who was faithful over a few things in Matthew 25:21.
"Yet Christ was true to His promises. Sweet was the consolation He gave His people, rich the reward of the true and faithful. 1T 58.1"
Both passages speak of the reward for faithfulness. Matthew 25:21 is a specific example of this reward, while the EGW quote speaks more generally about the 'rich reward of the true and faithful.'
"If any are qualified for a higher position, the Lord will lay the burden, not alone on them, but on those who have tested them, who know their worth, and who can understandingly urge them forward. It is those who perform faithfully their appointed work day by day, who in God's own time will hear His call, “Come up higher.” MH 477.3"
Both passages connect faithfulness with promotion or reward. Matthew 25:21 describes the master rewarding the faithful servant with greater responsibility, mirroring the EGW passage's idea that those who are faithful will be called to "come up higher."
"Though I was very young, the plan of salvation was so clear to my mind, and my personal experience had been so marked, that, upon considering the matter, I knew it was my duty to continue my efforts for the salvation of precious souls and to pray and confess Christ at every opportunity. My entire being was offered to the service of my Master. Let come what would, I determined to please God, and live as one who expected the Saviour to come and reward the faithful. I felt like a little child coming to God as to my father, and asking Him what He would have me to do. Then as my duty was made plain to me, it was my greatest happiness to perform it. Peculiar trials sometimes beset me. Those older in experience than myself endeavored to hold me back and cool the ardor of my faith; but with the smiles of Jesus brightening my life, and the love of God in my heart, I went on my way with a joyful spirit. 1T 34.2"
The EGW passage speaks of pleasing God and receiving a reward for faithfulness, which aligns with the parable of the talents in Matthew 25:21. The connection is thematic and relevant.
"Let us serve God with all our capabilities, with all our intelligence. Our intelligence will increase as we make use of that which we have. Our religious experience will strengthen as we bring it into the daily life. Thus we shall climb round after round of the ladder reaching to heaven, until at last we step from off the topmost round into the kingdom of God. Let us be Christians in this world. Then we shall have eternal life in the kingdom of glory. 9T 194.1"
Both passages touch on the idea of faithful service leading to greater reward. EGW speaks of increasing intelligence and a strengthening religious experience leading to the kingdom of God, while Matthew 25:21 speaks of being made ruler over many things for being faithful over a few. The connection is thematic, focusing on the reward for faithful service.
"fully approved of the Lord may be attended with difficulties and require time and labor, yet I think that it can be made with little loss of stock already taken, and that it will result in a decided increase of capital donated to be used in a proper manner to relieve suffering humanity. 1T 638.3"
Both passages touch on the idea of faithful stewardship and the potential for increase or reward. EGW speaks of 'a decided increase of capital donated to be used in a proper manner,' while Matthew 25:21 describes the reward for faithful service as being made 'ruler over many things.' The connection is present, but not as strong as the other pairs.
"When the Lord in His providence sees fit to remove from His work those to whom He has given wisdom, He helps and strengthens their successors, if they will look to Him for aid and will walk in His ways. They may be even wiser than their predecessors; for they may profit by their experience and learn wisdom from their mistakes. PK 228.3"
While not a direct quote, the passage echoes the sentiment of being rewarded for faithfulness and potentially surpassing predecessors. The connection to Matthew 25:21 is weaker, but the general principle of growth and improvement after a predecessor's departure is present in both.
Matthew 25:23
"His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord."
"God cannot use men who, in time of peril, when the strength, courage, and influence of all are needed, are afraid to take a firm stand for the right. He calls for men who will do faithful battle against wrong, warring against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. It is to such as these that He will speak the words: “Well done, good and faithful servant; ... enter thou into the joy of thy Lord.” Matthew 25:23 . PK 142.2"
EGW directly quotes Matthew 25:23, using it as a reward for those who stand firm for the right.
"In the final victory, God will have no use for those persons who are nowhere to be found in time of peril and danger, when the strength, courage, and influence of all are required to make a charge upon the enemy. Those who stand like faithful soldiers to battle against wrong and to vindicate the right, warring against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, will each receive the commendation from the Master, “Well done, good and faithful servant; ...enter thou into the joy of thy Lord.” [ Matthew 25:23 .]— Testimonies for the Church,” Vol. III, pages 320-327 . GW 322.2"
Ellen White directly references Matthew 25:23 in this passage.
"While you have been gratifying your inclination in the appropriation of money—God's money—for which you must give an account, missionary work has been hindered and bound about for want of means and workers to plant the banner of truth in places where the people have never heard the message of warning. Will God say to those who are selfishly pleasing their own imagination and gratifying their own desires: “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord”? Matthew 25:23 . 8T 51.1"
Ellen White directly references Matthew 25:23 in this passage.
"When Christ's followers give back to the Lord His own, they are accumulating treasure which will be given to them when they shall hear the words, “Well done, good and faithful servant; ... enter thou into the joy of thy Lord.” “Who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” Matthew 25:23 ; Hebrews 12:2 . The joy of seeing souls redeemed, souls eternally saved, is the reward of all that put their feet in the footprints of Him who said, “Follow Me.” DA 523.4"
Ellen White directly references Matthew 25:23 in this passage.
"Live for God. Make the Saviour's teaching a part of your life. Your pathway will be brightened by clear, shining light. You will have the heavenly anointing and will be kept from making grave blunders. Do not be so intent upon the work you are doing in one portion of the Lord's vineyard that you cannot appreciate the work that others are doing in other parts of the vineyard. They may be faithfully cultivating their talents so that they can return them, doubled, to their God. Let every man look well to his own work, making sure that it is complete, without spot or wrinkle to mar its perfection. Then leave it with God to say: “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord.” Matthew 25:23 . 8T 171.1"
Ellen White directly references Matthew 25:23 in this passage.
Matthew 25:24
"Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:"
"Such can stand the test of the judgment no better than the man who received the one talent and hid it in the earth. When called to account, he accused God of injustice: “I knew Thee that Thou art an hard man, reaping where Thou hast not sown, and gathering where Thou hast not strewed: and I was afraid, and went and hid Thy talent in the earth [where the cause of God could not be benefited with it]: lo, there Thou hast that is Thine.” Saith God: “Take therefore the talent from him, and give it unto him which hath ten talents.... And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.” This man was afraid that his Lord would be benefited by the improvement of his talent. 1T 530.1"
EGW directly quotes Matthew 25:24.
"spy out their mistakes and visit them with judgments. They charge Him with demanding what He has never given, with reaping where He has not sown. COL 362.2"
The EGW passage directly quotes the accusation made against the master in the parable of the talents, indicating a clear and intentional connection.
"It was the one with the smallest gift who left his talent unimproved. In this is given a warning to all who feel that the smallness of their endowments excuses them from service for Christ. If they could do some great thing, how gladly would they undertake it; but because they can serve only in little things, they think themselves justified in doing nothing. In this they err. The Lord in His distribution of gifts is testing character. The man who neglected to improve his talent proved himself an unfaithful servant. Had he received five talents, he would have buried them as he buried the one. His misuse of the one talent showed that he despised the gifts of heaven. COL 355.3"
The EGW passage elaborates on the parable of the talents, specifically focusing on the one-talent servant and the dangers of neglecting small gifts. It directly relates to the excuse given in Matthew 25:24 and expands on the implications of that excuse.
Matthew 25:24-25
"Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine."
"We should not talk of our own weakness and inability. This is a manifest distrust of God, a denial of His word. When we murmur because of our burdens, or refuse the responsibilities He calls upon us to bear, we are virtually saying that He is a hard master, that He requires what He has not given us power to do. COL 363.2"
The EGW passage directly alludes to the parable of the talents and the accusation of the servant who called his master a 'hard man.' The connection is clear and intentional.
"This unprofitable servant was not ignorant of God's plans, but he set himself firmly to thwart the purpose of God, charging Him with unfairness in requiring improvement upon the talents entrusted to him. This very complaint and murmuring is made by a large class of wealthy men professing to believe the truth. Like the unfaithful servant they are afraid that the increase of the talent that God has lent them will be called for to advance the spread of truth; therefore they tie it up by investing it in earthly treasures and burying it in the world, thus making it so fast that they have nothing, or next to nothing, to invest in the cause of God. They have buried it, fearing that God would call for some of the principal or increase. When, at the demand of their Lord, they bring the amount given them, they come with ungrateful excuses for not having put the means lent them by God out to the exchangers, by investing it in His cause to carry on His work. 3T 386.1"
EGW directly quotes and expands upon the excuse of the unprofitable servant in Matthew 25:24-25, drawing a direct comparison to wealthy individuals who hoard their resources instead of investing them in God's work.
"Increase by Use The teacher should not think that all his time is to be spent in the study of books. By putting into practice what he learns, he will obtain more than he will by mere study. As he uses his knowledge he will receive more. Some who have but one talent feel that they can do nothing. They hide their talent in the earth, as it were; and because they receive no increase they murmur against God. But if they would use the ability given them, their talent would double. It is by a faithful use of talents that they are multiplied. As we use aright the advantages God gives us, He increases our capabilities for service. CT 234"
The EGW passage directly alludes to the parable of the talents, specifically the servant who hid his talent in the earth. The connection is clear and supports the point being made in the EGW passage.
Matthew 25:25
"And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine."
"I saw that there are many who have wrapped their talent in a napkin and hid it in the earth. They seem to think that every penny which is invested in the cause of God is lost to them beyond redemption. To those who feel thus, it is even so. They will receive no reward. They give grudgingly only because they feel obliged to do something. God loveth the cheerful giver. Those who flatter themselves that they can shift their responsibility upon the wife or children are deceived by the enemy. A transfer of property will not lessen their responsibility. They are accountable for the means which Heaven has entrusted to their care, and in no way can they excuse themselves from this responsibility until they are released by rendering back to God that which He has committed to them. 1T 530.2"
EGW uses the phrase "wrapped their talent in a napkin and hid it in the earth," which is a direct reference to the parable of the talents in Matthew 25:25.
"Some who have been entrusted with only one talent excuse themselves because they have not as large a number of talents as those to whom are entrusted many talents. Like the unfaithful steward they hide the one talent in the earth. They are afraid to render to God that which He has entrusted to them. They engage in worldly enterprises, but invest little, if anything, in the cause of God. They expect that those who have large talents will bear the burden of the work, while they feel that they are not responsible for its advancement and success. 2T 665.2"
The EGW passage directly references the parable of the talents and the unfaithful servant who hid his talent in the earth, as described in Matthew 25:25.
Matthew 25:26
"His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:"
"Arouse the Idlers Souls are perishing out of Christ, and those who profess to be Christ's disciples are letting them die. Our brethren have talents entrusted to them for the very work of saving souls, but some have bound these up in a napkin and buried them in the earth. How much do such idlers resemble the angel who is represented as flying in the midst of heaven, proclaiming the commandments of God and the faith of Jesus? What manner of entreaty can be brought to bear upon the idlers that will arouse them to go to work for the Master? What can we say to the slothful church member to make him realize the necessity of unearthing his talent and putting it out to the exchangers? There will be no idler, no slothful one, found inside the kingdom of heaven. Oh, that God would set this matter in all its importance before the sleeping churches! Oh, that Zion would arise and put on her beautiful garments! Oh, that she would shine! 6T 434"
The EGW passage directly references the parable of the talents and the 'slothful servant' who buried his talent, clearly alluding to Matthew 25:26. The context of idleness and using talents further strengthens the connection.
"Those who will not improve the talent which God has given them will fail of everlasting life. Those who have been of but little use in the world will be rewarded accordingly, as their works have been. When everything goes smoothly, they are borne along on the wave; but when they need earnestly and untiringly to apply the oar, and row against wind and tide, there seems to be no energy in their Christian character. They will not take the trouble to work, but lay down their oars and contentedly let the current carry them downstream. Thus they generally remain until someone takes the burden and labors earnestly and energetically to pull them upstream. Every time they yield to such indolence they lose strength and have less inclination to work in the cause of God. It is only the faithful conqueror who wins eternal glory. 1T 453.1"
The EGW passage alludes to the parable of the talents, specifically the condemnation of the slothful servant. The reference to not improving the talent and the consequence of failing to gain everlasting life directly echoes the parable.
"Brother A, you have idled away time in sleep that instead of being essential to your health has been detrimental to it. The precious hours you have lost, doing no good to yourself or to anyone else, stand against you in the Ledger of Heaven. Your name was shown me under the heading: “Slothful Servants.” Your work will not bear the test of the judgment. You have spent so much precious time in sleep that all your powers seem paralyzed. Health may be earned by proper habits of life and may be made to yield interest and compound interest. But this capital, more precious than any bank deposit, may be sacrificed by intemperance in eating and drinking, or by leaving the organs to rust from inaction. Pet indulgences must be given up; laziness must be overcome. 4T 408.1"
The EGW passage explicitly references the 'Slothful Servants' and alludes to the parable in Matthew 25, where a servant is condemned for not using his talents. The phrase 'Ledger of Heaven' further reinforces the connection to a judgment scenario.
"Parents cannot commit a greater sin than to allow their children to have nothing to do. The children soon learn to love idleness, and they grow up shiftless, useless men and women. When they are old enough to earn their living, and find employment, they work in a lazy, droning way, yet expect to be paid as much as if they were faithful. There is a world-wide difference between this class of workers and those who realize that they must be faithful stewards. COL 345.4"
Both passages address the issue of slothfulness and its consequences. The EGW passage discusses the sin of allowing children to be idle, while Matthew 25:26 condemns the 'wicked and slothful servant.' The connection lies in the shared theme of condemning idleness and its negative outcomes.
It is the work that we do or do not do that tells with tremendous power upon our lives and destinies. God requires us to improve every opportunity for usefulness that is offered us. Neglect to do this is perilous to our spiritual growth. We have a great work to do. Let us not pass in idleness the precious hours that God has given us in which to perfect characters for heaven. We must not be inactive or slothful in this work, for we have not a moment to spend without a purpose or object. God will help us to overcome our wrongs if we will pray and believe on Him. We can be more than conquerors through Him who has loved us. When the short life in this world is ended, and we see as we are seen and know as we are known, how short in duration and how small will the things of this world appear to us in comparison with the glory of the better world! Christ would never have left the royal courts and taken humanity, and become sin for the race, had He not seen that man might, with His help, becom…
Both passages address the importance of diligence and avoiding slothfulness in one's spiritual life. EGW emphasizes improving every opportunity for usefulness, while Matthew 25:26 condemns the 'wicked and slothful servant' for failing to use his talents.
"Have those who moved to Battle Creek proved a help to the church? As the matter was presented before me, I looked to see who were bearing a living testimony for God, who were feeling a burden for the youth, who were visiting from house to house, praying with families and laboring for their spiritual interests. I saw that this work had been neglected. On coming to this large church, many feel that they have no part to act. Hence they fold their hands and shun all responsibility and effort. 5T 185.1"
The EGW passage describes individuals who are not actively contributing to the church, which thematically aligns with the parable of the talents and the condemnation of the 'wicked and slothful servant' in Matthew 25.
"On the other hand, there are some who, instead of wisely improving present opportunities, are idly waiting for some special season of spiritual refreshing by which their ability to enlighten others will be greatly increased. They neglect present duties and privileges, and allow their light to burn dim, while they look forward to a time when, without any effort on their part, they will be made the recipients of special blessing, by which they will be transformed and fitted for service. AA 54.1"
Both passages address the issue of neglecting present responsibilities while expecting future rewards without effort. The EGW quote speaks of waiting for a 'special season of spiritual refreshing,' while the Matthew verse condemns the 'wicked and slothful servant' who expected to reap without sowing. The connection is thematic, focusing on diligence and avoiding laziness in spiritual matters.
God has no use for lazy men in His cause; He wants thoughtful, kind, affectionate, earnest workers. Active exertion will do our preachers good. Indolence is proof of depravity. Every faculty of the mind, every bone in the body, every muscle of the limbs, shows that God designed these faculties to be used, not to remain inactive. Brother A is too indolent to put his energies into the work and engage in persevering labor. Men who will unnecessarily take the precious hours of daylight for sleep have no sense of the value of precious, golden moments. Such men will prove only a curse to the cause of God. Brother A is self-inflated. He is not a close Bible student. He is not what he ought to be, nor what he may become by earnest exertion. He rouses up occasionally to do something; but his laziness, his natural love of ease, leads him to fall back again into the same sluggish channel. Persons who have not acquired habits of close industry and economy of time should have set rules to prompt th…
The EGW passage's condemnation of laziness and its consequences thematically parallels the parable of the talents in Matthew 25, where the 'wicked and slothful servant' is rebuked for not using his talents diligently.
"I saw that in temporal matters Brother B was too easy and negligent. He has lacked energy, considering it a virtue to leave to the Lord that which the Lord has left to him. It is only in cases of great emergency that the Lord interposes for us. We have a work to do, burdens and responsibilities to bear, and in thus doing we obtain an experience. Brother B manifests the same character in spiritual matters as in his temporal affairs. There is a lack of zeal and earnestness to make thorough work. All should act with more discretion and wisdom in regard to the things of God than they manifest in temporal things to secure an earthly possession. 1T 212.1"
Both passages address the issue of negligence and lack of diligence in one's responsibilities. The EGW passage speaks of Brother B's lack of energy and leaving things to the Lord that he should be doing himself, while the Matthew passage condemns the 'wicked and slothful servant.'
"But many Christians are waiting for some great work to be brought to them. Because they cannot find a place large enough to satisfy their ambition, they fail to perform faithfully the common duties of life. These seem to them uninteresting. Day by day they let slip opportunities for showing their faithfulness to God. While they are waiting for some great work, life passes away, its purposes unfulfilled, its work unaccomplished. COL 360.3 The Talents Returned “After a long time the Lord of those servants cometh, and reckoneth with them.” When the Lord takes account of His servants, the return from every talent will be scrutinized. The work done reveals the character of the worker. COL 360"
Both passages discuss the accountability of servants and the consequences of neglecting their duties, drawing from the parable of the talents.
The great reason why Brethren B and C are at this time deficient in the experience they should now have is because they have not been self-reliant. They have shunned responsibilities because in assuming them their deficiencies would be brought to the light. They have been too willing to have my husband lead out and bear responsibilities, and have allowed him to be mind and judgment for them. These brethren are weak where they should be strong. They have not dared to follow their own independent judgment, lest they should make mistakes and be blamed for it, while they have stood ready to be tempted and to make my husband responsible if they thought they could see mistakes in his course. They have not lifted the burdens with him. They have referred continually to my husband, making him bear the responsibilities which they should have shared with him, until they are weak in those qualifications wherein they should be strong. They are weak in moral power when they might be giants, qualifie…
Both passages address the issue of neglecting one's responsibilities and relying too heavily on others. The parable in Matthew 25:26 condemns the 'slothful servant' for not using his talents, while EGW criticizes individuals for avoiding responsibilities and depending on her husband's leadership.
"***** Chapter 26—Burden Bearers in the Church Dear Brother and Sister N, June 12, 1868, I was shown some things in reference to you. You have a work to do but see it not; you have not been burden bearers. You should feel greater interest in the work and cause of God than you do. You are so blinded by the love of the world that you do not see how great an influence the world has over you. You do not feel that a special weight of responsibility rests upon you, nor do you realize the importance of the time and the work to be accomplished. You are like persons asleep. Unity is strength. There is great feebleness in the church because there are in it so many backward ones who take no burdens. You are not workers with Christ. The spirit of the world is shutting from your hearts impressions which the truth should make. 2T 165"
The EGW passage criticizes the individuals for being 'slothful' and not bearing burdens, which thematically aligns with the parable of the talents in Matthew 25, where the 'wicked and slothful servant' is rebuked for not using his talents. The connection is thematic, focusing on the consequences of inactivity and lack of responsibility.
Parents, inaction is the greatest curse that ever came upon youth. Your daughters should not be allowed to lie in bed late in the morning, sleeping away the precious hours lent them of God to be used for the best purpose and for which they will have to give an account to Him. The mother does her daughters great injury by bearing the burdens that they should share with her for their own present and future good. The course that many parents pursue in allowing their children to be indolent and to gratify their desire for reading romance is unfitting them for real life. Novel and storybook reading are the greatest evils in which youth can indulge. Novel and love- story readers always fail to make good, practical mothers. They are air-castle builders, living in an unreal, an imaginary world. They become sentimental and have sick fancies. Their artificial life spoils them for anything useful. They are dwarfed in intellect, although they may flatter themselves that they are superior in mind a…
Both passages address the issue of slothfulness and its negative consequences. EGW focuses on the specific context of youth and their misuse of time, while Matthew 25:26 is a more general condemnation of idleness.
Matthew 25:26-27
"His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury."
"The master does not deny the charge of the wicked servant, unjust as it is; but taking him on his own ground he shows that his conduct is without excuse. Ways and means had been provided whereby the talent might have been improved to the owner's profit. “Thou oughtest,” he said, “to have put my money to the exchangers, and then at my coming I should have received mine own with usury.” COL 362.4"
EGW directly quotes Matthew 25:26-27, making this a clear and explicit allusion.
"The indolent forfeit the invaluable experience gained by a faithful performance of the common duties of life. Not a few, but thousands of human beings exist only to consume the benefits which God in His mercy bestows upon them. They forget to bring to the Lord gratitude offerings for the riches He has entrusted to them. They forget that by trading wisely on the talents lent them they are to be producers as well as consumers. If they comprehended the work that the Lord desires them to do as His helping hand they would not shun responsibility. AA 353.1"
Both passages address the importance of using one's talents and resources productively rather than being idle and consuming without contributing. The EGW passage speaks of 'trading wisely on the talents lent them,' which is a clear allusion to the parable of the talents in Matthew 25.
"There are men who flatter themselves that they might do something great and good if they were only circumstanced differently, while they make no use of the faculties they already have, by working in the positions where Providence has placed them.... Individual independence and individual power are the qualities now needed. Individual character need not be sacrificed, but it should be modulated, refined, elevated.... GW 133.2 The cause of God demands men who can see quickly and act instantaneously at the right time and with power. If you wait to measure every difficulty and balance every perplexity you meet, you will do but little. You will have obstacles and difficulties to encounter at every turn, and you must with firm purpose decide to conquer them, or they will conquer you. GW 133.3"
The EGW passage and Matthew 25:26-27 share a thematic parallel regarding the importance of using one's abilities and opportunities. The EGW passage encourages individuals to act decisively and overcome obstacles, while the parable of the talents condemns the servant who failed to invest his talent. Both emphasize the need for active engagement and responsible stewardship.
Matthew 25:26-30
"His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."
"Such can stand the test of the judgment no better than the man who received the one talent and hid it in the earth. When called to account, he accused God of injustice: “I knew Thee that Thou art an hard man, reaping where Thou hast not sown, and gathering where Thou hast not strewed: and I was afraid, and went and hid Thy talent in the earth [where the cause of God could not be benefited with it]: lo, there Thou hast that is Thine.” Saith God: “Take therefore the talent from him, and give it unto him which hath ten talents.... And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.” This man was afraid that his Lord would be benefited by the improvement of his talent. 1T 530.1"
EGW directly quotes and interprets the parable of the talents, drawing a clear connection between the unprofitable servant and those who fail to use their resources for God's cause. This is a direct and intentional allusion.
Matthew 25:27
"Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury."
"The temptation may come to you to invest your money in land. Perhaps your children will advise you to do this. But can you not show a better way? Has not your money been entrusted to you to be traded upon wisely, and put out to usury, that when the Lord comes, He may find the talents doubled? Can you not see that He wants you to use your means in helping to build meeting houses and to establish sanitariums? 9T 57.2"
EGW alludes to the parable of the talents in Matthew 25, specifically mentioning 'usury' and the doubling of talents. She applies this parable to the use of money for building meeting houses and sanitariums, suggesting a spiritual investment rather than a literal one.
"The Lord has bestowed great blessings upon His church. Justice demands that she return these talents with usury. As the treasures of truth committed to her keeping have increased, her obligations have increased. But instead of improving upon these gifts and going forward unto perfection, she has fallen away from that which she had attained in her earlier experience. The change in her spiritual state has come gradually and almost imperceptibly. As she began to seek the praise and friendship of the world, her faith diminished, her zeal grew languid, her fervent devotion gave place to dead formality. Every advance step toward the world was a step away from God. As pride and worldly ambition have been cherished, the spirit of Christ has departed, and emulation, dissension, and strife have come in to distract and weaken the church. 5T 240.3"
EGW uses the concept of 'usury' from the parable of the talents to illustrate the expectation that the church should increase the spiritual gifts it has been given. The connection is direct and meaningful.
They devote but little time to the improvement of the mind, and but little time to social or domestic enjoyment. They are of but little benefit to anyone. Their lives are a terrible mistake. Those who thus abuse themselves feel that their course of unremitting labor is praiseworthy. They are destroying themselves by their presumptuous labor. They are marring the temple of God by continually violating the laws of their being through excessive labor, and yet they think it a virtue. When God calls them to account, when He requires of them the talents He has lent them, with usury, what can they say? What excuse can they make? Were they heathen who know nothing of the living God, and in their blind idolatrous zeal throw themselves under the car of Juggernaut, their cases would be more tolerable. But they had the light, they had warning upon warning to preserve their bodies, which God calls His temple, in as healthy a condition as possible that they might glorify Him in their bodies and spir…
Both passages discuss the idea of being held accountable for what one has been given. EGW mentions God requiring 'the talents He has lent them, with usury,' which is a clear reference to the parable of the talents, including the detail mentioned in Matthew 25:27. The theme of accountability for resources entrusted is present in both.
"It is a sad fact that men who have been entrusted with fine capabilities to be employed in the service of God, have prostituted their powers in the service of evil, and laid their talents at the feet of the enemy. They submitted in the most servile bondage to the prince of evil, while rejecting the service of Christ as humiliating and undesirable. They looked upon the work of the follower of Christ as a work below their ambition, that required a stepping down from their greatness, a species of slavery, that would enthrall their powers, and narrow the circle of their influence. He who had made an infinite sacrifice that they might be set free from the bondage of evil, was set aside as unworthy of their best efforts and most exalted service. CE 102.1"
Both passages address the idea of misusing talents or resources. The EGW passage speaks of prostituting one's powers to evil, while the Bible verse speaks of not investing money to gain interest. The connection is that both involve failing to use what one has been given for its intended purpose.
"Not one of our missionaries has secured the co-operation of every available talent. Much time has thus been lost. We rejoice in the good work which has been done in foreign lands; but had different plans of labor been adopted, tenfold, yes, twentyfold, more might have been accomplished; an acceptable offering would have been presented to Jesus in many souls rescued from the bondage of error. 5T 391.3"
The EGW passage discusses the underutilization of talents in missionary work and the potential for greater accomplishments, which thematically aligns with the parable of the talents in Matthew 25. The verse cited is part of that parable, where the unprofitable servant is rebuked for not investing his talent to gain interest. Both passages emphasize the importance of maximizing one's abilities for God's work.
A responsibility rests upon the minister's wife which she should not and cannot lightly throw off. God will require the talent lent her, with usury. She should work earnestly, faithfully, and unitedly with her husband to save souls. She should never urge her wishes and desires, or express a lack of interest in her husband's labor, or dwell upon homesick, discontented feelings. All these natural feelings must be overcome. She should have a purpose in life which should be unfalteringly carried out. What if this conflicts with the feelings and pleasures and natural tastes! These should be cheerfully and readily sacrificed, in order to do good and save souls. GW 202.1 The wives of ministers should live devoted, prayerful lives. But some would enjoy a religion in which there are no crosses, and which calls for no self-denial and exertion on their part. Instead of standing nobly for themselves, leaning upon God for strength, and bearing their individual responsibility, they have much of the …
EGW directly alludes to the parable of the talents, referencing the 'talent lent her, with usury,' which is a clear echo of Matthew 25:27. The context of responsibility and using one's gifts also aligns.
Matthew 25:29
"For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath."
"Strength comes by exercise. All who put to use the ability which God has given them, will have increased ability to devote to His service. Those who do nothing in the cause of God, will fail to grow in grace and in the knowledge of the truth. A man who would lie down and refuse to exercise his limbs, would soon lose all power to use them. Thus the Christian who will not exercise his God-given powers, not only fails to grow up into Christ, but he loses the strength which he already had; he becomes a spiritual paralytic. GW 84.2"
The EGW passage directly illustrates and applies the principle stated in Matthew 25:29 regarding the use and increase of talents or abilities. The consequence of not using what one has is the loss of that ability, mirroring the biblical verse.
"Strength comes by exercise. All who put to use the ability which God has given them will have increased ability to devote to His service. Those who do nothing in the cause of God will fail to grow in grace and in the knowledge of the truth. A man who would lie down and refuse to exercise his limbs would soon lose all power to use them. Thus the Christian who will not exercise his God-given powers not only fails to grow up into Christ, but he loses the strength which he already has; he becomes a spiritual paralytic. It is those who, with love for God and their fellow men, are striving to help others that become established, strengthened, settled, in the truth. The true Christian works for God, not from impulse, but from principle; not for a day or a month, but during the entire period of life. 5T 393.2"
The EGW passage directly applies the principle of Matthew 25:29 (the parable of the talents) to spiritual growth and the use of God-given abilities. The idea of gaining more by using what you have and losing what you have by not using it is central to both passages.
"Increase by Use The teacher should not think that all his time is to be spent in the study of books. By putting into practice what he learns, he will obtain more than he will by mere study. As he uses his knowledge he will receive more. Some who have but one talent feel that they can do nothing. They hide their talent in the earth, as it were; and because they receive no increase they murmur against God. But if they would use the ability given them, their talent would double. It is by a faithful use of talents that they are multiplied. As we use aright the advantages God gives us, He increases our capabilities for service. CT 234"
The EGW passage directly reflects the principle in Matthew 25:29, that those who use their talents will receive more, while those who do not will lose what they have. The connection is strong and meaningful.
Talents Multiplied by Use Talents used are talents multiplied. Success is not the result of chance or of destiny; it is the outworking of God's own providence, the reward of faith and discretion, of virtue and persevering effort. The Lord desires us to use every gift we have; and if we do this, we shall have greater gifts to use. He does not supernaturally endow us with the qualifications we lack; but while we use that which we have, He will work with us to increase and strengthen every faculty. By every wholehearted, earnest sacrifice for the Master's service our powers will increase. While we yield ourselves as instruments for the Holy Spirit's working, the grace of God works in us to deny old inclinations, to overcome powerful propensities, and to form new habits. As we cherish and obey the promptings of the Spirit, our hearts are enlarged to receive more and more of His power, and to do more and better work. Dormant energies are aroused, and palsied faculties receive new life. COL …
EGW's statement about talents being multiplied by use directly echoes the parable of the talents in Matthew 25:29. The concept of using gifts to gain more is central to both passages.
"hath.” Those who are too indolent to realize their responsibilities and exercise their faculties will fail of receiving the blessing of God, and the ability which they had will be taken away and given to the active, zealous workers who increase their talents by constant use. “Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.” A person who diligently labors under the direction of the Spirit of God will possess power and influence, for all may see in him a spirit of untiring devotion to the cause of God in any department where duty calls him. 4T 458.3"
EGW is clearly referencing the principle taught in Matthew 25:29, applying it to spiritual gifts and responsibilities. The idea of talents being taken away from those who don't use them is central to both passages.
The Result of Inaction When men use their powers as God directs, their talents will increase, their ability will enlarge, and they will have heavenly wisdom in seeking to save the lost. But while the church members are listless and neglectful of their God-given responsibility to impart to others, how can they expect to receive the treasure of heaven? When professed Christians feel no burden to enlighten those in darkness, when they cease to impart grace and knowledge, they become less discerning, they lose their appreciation of the richness of the heavenly endowment; and, failing to value it themselves, they fail to realize the necessity of presenting it to others. 6T 424.1 We see large churches gathered in different localities. Their members have gained a knowledge of the truth, and many are content to hear the word of life without seeking to impart light. They feel little responsibility for the progress of the work, little interest in the salvation of souls. They are full of zeal in …
EGW's passage illustrates the principle found in Matthew 25:29, where those who use their gifts receive more, and those who don't lose what they have. She applies this to spiritual gifts and the responsibility to share the gospel.
Kindly Impulses and Affections Kindly affections, generous impulses, and a quick apprehension of spiritual things are precious talents, and lay their possessor under a weighty responsibility. All are to be used in God's service. But here many err. Satisfied with the possession of these qualities, they fail to bring them into active service for others. They flatter themselves that if they had opportunity, if circumstances were favorable, they would do a great and good work. But they are awaiting the opportunity. They despise the narrowness of the poor niggard who grudges even a pittance to the needy. They see that he is living for self, and that he is responsible for his misused talents. With much complacency they draw the contrast between themselves and such narrow-minded ones, feeling that their own condition is much more favorable than that of their mean-souled neighbors. But they are deceiving themselves. The mere possession of unused qualities only increases their responsibility. T…
Both passages address the principle that those who have been given more will be held to a higher standard and that unused talents will be taken away. Matthew 25:29 is the parable of the talents, and EGW directly applies this principle to those with 'kindly affections' and 'generous impulses' who fail to use them.
"God condescended to accept them when they were there, are very foolish; and yet there are hundreds and thousands who are doing this very thing. God has given them the living machinery, and this needs to be used daily in order for the mind to reach higher and still higher attainments. It is a shame that many link ignorance with humility, and that with all the qualities God has given us for education, so great a number are willing to remain in the same low position that they were in when the truth first reached them. They do not grow mentally; they are no better fitted and prepared to do great and good works than when they first heard the truth. CE 52.2"
The EGW passage discusses the importance of using one's God-given abilities to grow and improve, and the negative consequences of neglecting these abilities. This aligns with the parable of the talents in Matthew 25:29, where those who use their talents are rewarded, and those who do not have what they have taken away.
Matthew 25:30
"And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."
"Such can stand the test of the judgment no better than the man who received the one talent and hid it in the earth. When called to account, he accused God of injustice: “I knew Thee that Thou art an hard man, reaping where Thou hast not sown, and gathering where Thou hast not strewed: and I was afraid, and went and hid Thy talent in the earth [where the cause of God could not be benefited with it]: lo, there Thou hast that is Thine.” Saith God: “Take therefore the talent from him, and give it unto him which hath ten talents.... And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.” This man was afraid that his Lord would be benefited by the improvement of his talent. 1T 530.1"
EGW directly quotes Matthew 25:30.
"Many who excuse themselves from Christian effort plead their inability for the work. But did God make them so incapable? No, never. This inability has been produced by their own inactivity and perpetuated by their deliberate choice. Already, in their own characters, they are realizing the result of the sentence, “Take the talent from him.” The continual misuse of their talents will effectually quench for them the Holy Spirit, which is the only light. The sentence, “Cast ye the unprofitable servant into outer darkness,” sets Heaven's seal to the choice which they themselves have made for eternity. COL 365.3"
EGW directly quotes Matthew 25:30, solidifying the connection as an explicit allusion. She uses the verse to illustrate the consequences of misusing talents.
"Many who profess to be Christians neglect the claims of God, and yet they do not feel that in this there is any wrong. They know that the blasphemer, the murderer, the adulterer, deserves punishment; but as for them, they enjoy the services of religion. They love to hear the gospel preached, and therefore they think themselves Christians. Though they have spent their lives in caring for themselves, they will be as much surprised as was the unfaithful servant in the parable to hear the sentence, “Take the talent from him.” Like the Jews, they mistake the enjoyment of their blessings for the use they should make of them. COL 365.2"
EGW draws a parallel between neglecting God's claims and the fate of the unfaithful servant, culminating in the same sentence from Matthew 25:30. The connection is strong and thematic.
"Take ye the unprofitable servant, bind him hand and foot, and cast him into outer darkness. We hope this will not be your fate. We hope you will remove your treasure to heaven, and transfer your affections, and fasten them upon God and the immortal treasure. 2T 241.2"
The EGW passage directly quotes Matthew 25:30, making it a clear and explicit allusion.
"be considered an unimportant matter. Every individual will be dealt with personally and will be required to give an account of the talents entrusted to him, whether he has improved or abused them. The reward bestowed will be proportionate to the improvement of the talents. The punishment awarded will be according as the talents have been abused. 2T 668.2"
The EGW passage mirrors the concept of punishment for the unprofitable servant in Matthew 25:30. The idea of being held accountable for the abuse of talents and facing negative consequences is a clear parallel.
"Those who will not improve the talent which God has given them will fail of everlasting life. Those who have been of but little use in the world will be rewarded accordingly, as their works have been. When everything goes smoothly, they are borne along on the wave; but when they need earnestly and untiringly to apply the oar, and row against wind and tide, there seems to be no energy in their Christian character. They will not take the trouble to work, but lay down their oars and contentedly let the current carry them downstream. Thus they generally remain until someone takes the burden and labors earnestly and energetically to pull them upstream. Every time they yield to such indolence they lose strength and have less inclination to work in the cause of God. It is only the faithful conqueror who wins eternal glory. 1T 453.1"
The EGW passage speaks of failing to improve talents and the consequence of not gaining everlasting life. This aligns with the fate of the unprofitable servant cast into outer darkness, though it's not a direct quote or explicit allusion.
"If invalids allow themselves to encourage a diseased imagination, they will not only waste their own energies, but the vitality of those who have the care of them. I advise invalid sisters who have accustomed themselves to a great amount of clothing, to lay it off gradually. Some of you live merely to eat and breathe, and fail to answer the purpose for which you were created. You should have an exalted aim in life and seek to be useful and efficient in your own families and to become useful members of society. You should not require the attention of the family to be centered upon you, nor should you draw largely upon the sympathies of others. Do your part in giving love and sympathy to the unfortunate, remembering that they have woes and trials peculiar to themselves. See if you cannot, by words of sympathy and love, lighten their burdens. In blessing others, you will realize a blessing yourselves. 2T 533.2"
Both passages address the idea of being useful and avoiding being a burden. EGW speaks of invalids needing to be useful and not overly dependent, while the Bible verse speaks of the unprofitable servant being cast into outer darkness.
Matthew 25:31
"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:"
"Chapter 70—“The Least of These My Brethren” This chapter is based on Matthew 25:31-46 . “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another.” Thus Christ on the Mount of Olives pictured to His disciples the scene of the great judgment day. And He represented its decision as turning upon one point. When the nations are gathered before Him, there will be but two classes, and their eternal destiny will be determined by what they have done or have neglected to do for Him in the person of the poor and the suffering. DA 637"
EGW directly quotes Matthew 25:31.
"So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour's words: “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.” Matthew 25:31, 32 . This kingdom is yet future. It is not to be set up until the second advent of Christ. GC 347.1"
EGW directly quotes Matthew 25:31 to support her point about the future kingdom of glory.
"Miller found the literal, personal coming of Christ to be plainly taught in the Scriptures. Says Paul: “The Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God.” 1 Thessalonians 4:16 . And the Saviour declares: “They shall see the Son of man coming in the clouds of heaven with power and great glory.” “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.” Matthew 24:30, 27 . He is to be accompanied by all the hosts of heaven. “The Son of man shall come in His glory, and all the holy angels with Him.” Matthew 25:31 . “And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect.” Matthew 24:31 . GC 321.3"
Ellen White directly references Matthew 25:31 in this passage.
Paul exhorts the Hebrews: “Let brotherly love continue.” Do not flatter yourselves that there is a time when this exhortation will not be needed; when brotherly love may cease. He continues: “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.” Please read Matthew 25:31 and onward. Read it, brethren, the next time you take the Bible at your morning or evening family devotions. The good works performed by those who are to be welcomed to the kingdom were done to Christ in the person of His suffering people. Those who had done these good works did not see that they had done anything for Christ. They had done no more than their duty to suffering humanity. Those on the left hand could not see that they had abused Christ in neglecting the wants of His people. But they had neglected to do for Jesus in the person of His saints, and for this neglect they were to go away into everlasting punishment. And one definite point of their neglect is thus stated: “…
Ellen White directly references Matthew 25:31 in this passage.
Matthew 25:31-32
"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:"
Terribly will that prayer be fulfilled in the great judgment day. When Christ shall come to the earth again, not as a prisoner surrounded by a rabble will men see Him. They will see Him then as heaven's King. Christ will come in His own glory, in the glory of His Father, and the glory of the holy angels. Ten thousand times ten thousand, and thousands of thousands of angels, the beautiful and triumphant sons of God, possessing surpassing loveliness and glory, will escort Him on His way. Then shall He sit upon the throne of His glory, and before Him shall be gathered all nations. Then every eye shall see Him, and they also that pierced Him. In the place of a crown of thorns, He will wear a crown of glory,—a crown within a crown. In place of that old purple kingly robe, He will be clothed in raiment of whitest white, “so as no fuller on earth can white them.” Mark 9:3 . And on His vesture and on His thigh a name will be written, “King of kings, and Lord of lords.” Revelation 19:16 . Those…
EGW describes Christ's second coming and the gathering of all nations before Him, mirroring the scene described in Matthew 25:31-32. While not a direct quote, the thematic overlap is significant.
"In the presence of the assembled inhabitants of earth and heaven the final coronation of the Son of God takes place. And now, invested with supreme majesty and power, the King of kings pronounces sentence upon the rebels against His government and executes justice upon those who have transgressed His law and oppressed His people. Says the prophet of God: “I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.” Revelation 20:11, 12 . GC 666.1"
Both passages describe a scene of judgment where the Son of Man/God sits on a throne and gathers all nations before him. While EGW quotes Revelation 20, the description of the Son of Man sitting on his throne in glory in Matthew 25 provides a parallel scene of judgment.
Matthew 25:31-34
"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:"
Not until the personal advent of Christ can His people receive the kingdom. The Saviour said: “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth his sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” Matthew 25:31-34 . We have seen by the scriptures just given that when the Son of man comes, the dead are raised incorruptible and the living are changed. By this great change they are prepared to receive the kingdom; for Paul says: “Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.” 1 Corinthians 15:50 . Man in his present state is mortal, corruptible; but th…
Ellen White directly references Matthew 25:31-34 in this passage.
Matthew 25:31-46
"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal."
"Chapter 70—“The Least of These My Brethren” This chapter is based on Matthew 25:31-46 . “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another.” Thus Christ on the Mount of Olives pictured to His disciples the scene of the great judgment day. And He represented its decision as turning upon one point. When the nations are gathered before Him, there will be but two classes, and their eternal destiny will be determined by what they have done or have neglected to do for Him in the person of the poor and the suffering. DA 637"
Ellen White directly references Matthew 25:31-46 in this passage.
"The youth placed under your care you must meet again around the great white throne. If you permit your uncultivated manners or uncontrolled tempers to bear sway, and thus fail to influence these youth for their eternal good, you must, at that day, meet the grave consequences of your work. By a knowledge of the divine law and obedience to its precepts, men may become the sons of God. By a violation of that law, they become servants of Satan. On the one hand, they may rise to any height of moral excellence; or on the other hand, they may descend to any depth of iniquity and degradation. The workers in our college should manifest a zeal and earnestness proportionate to the value of the prize at stake—the souls of their students, the approval of God, eternal life, and the joys of the redeemed. CT 95.1"
Both passages describe a final judgment where individuals are assessed based on their actions and their impact on others, leading to either reward or punishment. EGW's passage specifically mentions meeting around the throne and the consequences of influencing youth, echoing the judgment scene in Matthew 25.
Many parents plead that they have so much to do that they have no time to improve their minds, to educate their children for practical life, or to teach them how they may become lambs of Christ's fold. Not until the final settlement, when the cases of all will be decided, and the acts of our entire lives will be laid open to our view in the presence of God and the Lamb and all the holy angels, will parents realize the almost infinite value of their misspent time. Very many will then see that their wrong course has determined the destiny of their children. Not only have they failed to secure for themselves the words of commendation from the King of glory, “Well done, thou good and faithful servant: ... enter thou into the joy of thy Lord,” but they hear pronounced upon their children the terrible denunciation, “Depart!” This separates their children forever from the joys and glories of heaven, and from the presence of Christ. And they themselves also receive the denunciation: Depart, “t…
The EGW passage alludes to the judgment scene described in Matthew 25:31-46, including the separation of sheep and goats and the pronouncements of 'Come' and 'Depart'. The context of parental responsibility and the consequences of misspent time further strengthens the connection.
"An Encouraging Dream One night I dreamed that a person brought to me a web of white cloth, and bade me cut it into garments for persons of all sizes and all descriptions of character and circumstances in life. I was told to cut them out and hang them up all ready to be made when called for. I had the impression that many for whom I was required to cut garments were unworthy. I inquired if that was the last piece of cloth I should have to cut, and was told that it was not; that as soon as I had finished this one, there were others for me to take hold of. LS 183"
The EGW passage about cutting garments for all types of people, even those deemed unworthy, echoes the spirit of Matthew 25:31-46, where acts of service to the 'least of these' are equated with service to Christ. The dream emphasizes serving all, regardless of perceived worth, aligning with the parable's message.
"These solemn and fearful words carry the mind forward to another scene—the great day of final judgment— when the rejecters of God's mercy and the despisers of His grace shall be brought face to face with His justice. At that tribunal must they render an account who have devoted their God-given talents of time, of means, or of intellect, to serving the gods of this world. They have forsaken their true and loving Friend, to follow the path of convenience and worldly pleasure. They intended at some time to return to God; but the world with its follies and deceptions absorbed the attention. Frivolous amusements, pride of dress, indulgence of appetite, hardened the heart and benumbed the conscience, so that the voice of truth was not heard. Duty was despised. Things of infinite value were lightly esteemed, until the heart lost all desire to sacrifice for Him who has given so much for man. But in the reaping time they will gather that which they have sown. PP 557.4"
The EGW passage draws a parallel between the Israelites' rejection of God and the final judgment, echoing the themes of accountability and consequences found in Matthew 25:31-46. While not a direct quote, the themes of judgment and neglecting God are strongly present in both.
"Here are represented the great white throne and He that sat on it, from whose face the earth and heaven fled away. Let every teacher consider that he is doing his work in the sight of the universe of heaven. Every child with whom the teacher is brought in contact has been purchased by the blood of God's only begotten Son, and he who has died for these children would have them treated as his property. Be sure that your contact, teachers, with every one of these children shall be of that character that will not make you ashamed when you meet them in that great day when every word and action is brought in review before God, and with its burden of results laid open before you individually. “Bought with a price,”—O what a price, eternity alone will reveal! CE 145.2"
Both passages discuss the judgment and how people are treated based on their actions towards others, particularly the vulnerable. EGW's passage emphasizes the accountability of teachers, while Matthew 25 focuses on acts of service to 'the least of these.'
Matthew 25:32
"And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:"
"Chapter 70—“The Least of These My Brethren” This chapter is based on Matthew 25:31-46 . “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another.” Thus Christ on the Mount of Olives pictured to His disciples the scene of the great judgment day. And He represented its decision as turning upon one point. When the nations are gathered before Him, there will be but two classes, and their eternal destiny will be determined by what they have done or have neglected to do for Him in the person of the poor and the suffering. DA 637"
EGW directly quotes Matthew 25:32.
"So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour's words: “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.” Matthew 25:31, 32 . This kingdom is yet future. It is not to be set up until the second advent of Christ. GC 347.1"
EGW directly quotes Matthew 25:32 to support her point about the future kingdom of glory.
"***** Chapter 50—Appeal to Ministers October 2, 1868, I was shown the great and solemn work before us of warning the world of the coming judgment. Our example, if in accordance with the truth we profess, will save a few, and condemn the many, leaving them without excuse in the day when the cases of all will be decided. The righteous are to be prepared for everlasting life, and sinners, who will not become acquainted with the will and ways of God, are appointed to destruction. 2T 334"
Both passages discuss a coming judgment where people will be separated based on their actions. Matthew 25:32 uses the imagery of a shepherd separating sheep from goats, while EGW speaks of the righteous being prepared for everlasting life and sinners being appointed to destruction. The core theme of judgment and separation is present in both.
Matthew 25:34
"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:"
"Before the ransomed throng is the Holy City. Jesus opens wide the pearly gates, and the nations that have kept the truth enter in. There they behold the Paradise of God, the home of Adam in his innocency. Then that voice, richer than any music that ever fell on mortal ear, is heard, saying: “Your conflict is ended.” “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” GC 646.1"
The EGW passage directly quotes Matthew 25:34.
"Thus will be fulfilled Christ's promise to His disciples, “I will come again, and receive you unto Myself.” John 14:3 . Those who have loved Him and waited for Him, He will crown with glory and honor and immortality. The righteous dead will come forth from their graves, and those who are alive will be caught up with them to meet the Lord in the air. They will hear the voice of Jesus, sweeter than any music that ever fell on mortal ear, saying to them, Your warfare is accomplished. “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” Matthew 25:34 . AA 34.1"
Ellen White directly references Matthew 25:34 in this passage.
"The kingdom of God's grace is now being established, as day by day hearts that have been full of sin and rebellion yield to the sovereignty of His love. But the full establishment of the kingdom of His glory will not take place until the second coming of Christ to this world. “The kingdom and dominion, and the greatness of the kingdom under the whole heaven,” is to be given to “the people of the saints of the Most High.” Daniel 7:27 . They shall inherit the kingdom prepared for them “from the foundation of the world.” Matthew 25:34 . And Christ will take to Himself His great power and will reign. MB 108.1"
Ellen White directly references Matthew 25:34 in this passage.
"We may have a vision of the future, the blessedness of heaven. In the Bible are revealed visions of the future glory, scenes pictured by the hand of God, and these are dear to His church. By faith we may stand on the threshold of the eternal city, and hear the gracious welcome given to those who in this life co-operate with Christ, regarding it as an honor to suffer for His sake. As the words are spoken, “Come, ye blessed of My Father,” they cast their crowns at the feet of the Redeemer, exclaiming, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. ... Honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.” Matthew 25:34 ; Revelation 5:12, 13 . AA 601.3"
Ellen White directly references Matthew 25:34 in this passage.
"the kingdom prepared for you from the foundation of the world.” Matthew 25:34 . SC 125.3"
Ellen White directly references Matthew 25:34 in this passage.
"Better than all the friendship of the world is the friendship of Christ's redeemed. Better than a title to the noblest palace on earth is a title to the mansions our Lord has gone to prepare. And better than all the words of earthly praise will be the Saviour's words to His faithful servants, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” Matthew 25:34 . COL 374.3"
Ellen White directly references Matthew 25:34 in this passage.
Matthew 25:34-36
"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me."
"In that day Christ does not present before men the great work He has done for them in giving His life for their redemption. He presents the faithful work they have done for Him. To those whom He sets upon His right hand He will say, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me.” But those whom Christ commends know not that they have been ministering unto Him. To their perplexed inquiries He answers, “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” DA 637.2"
EGW directly quotes Matthew 25:34-36.
Matthew 25:34-40
"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
"The blessing of good works will follow into the eternal world those who deny self for the sake of their Saviour. When the redeemed stand around the throne of God, those who have been saved from sin and degradation will come to those who labored for them, with the words of greeting: “I was without God and without hope in the world. I was perishing in corruption and sin. I was starving for physical and for spiritual food. You came to me in love and pity, and fed and clothed me. You pointed me to the Lamb of God, that taketh away the sin of the world.” 7T 238.2"
The EGW passage strongly echoes the sentiments and imagery of Matthew 25:34-40. Both passages depict a scene where those who have helped others in need are rewarded, and the act of service is directly linked to serving Christ. The language and the overall message are very similar.
Pure religion and undefiled before the Father is this: “To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” Good deeds are the fruit that Christ requires us to bear: kind words, deeds of benevolence, of tender regard for the poor, the needy, the afflicted. When hearts sympathize with hearts burdened with discouragement and grief, when the hand dispenses to the needy, when the naked are clothed, the stranger made welcome to a seat in your parlor and a place in your heart, angels are coming very near, and an answering strain is responded to in heaven. Every act of justice, mercy, and benevolence makes melody in heaven. The Father from His throne beholds those who do these acts of mercy, and numbers them with His most precious treasures. “And they shall be Mine, saith the Lord of hosts, in that day when I make up My jewels.” Every merciful act to the needy, the suffering, is regarded as though done to Jesus. When you succor the poor, symp…
Both passages emphasize the importance of acts of kindness and compassion towards the needy, with the EGW passage elaborating on the blessings and rewards associated with such actions, echoing the sentiments in Matthew 25:34-40.
Matthew 25:34-46
"Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal."
"Matthew 25:34-46 : “Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave Me meat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came unto Me. Then shall the righteous answer Him, saying, Lord, when saw we Thee an hungered, and fed Thee? or thirsty, and gave Thee drink? When saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? Or when saw we Thee sick, or in prison, and came unto Thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. 1T 637.1"
Ellen White directly references Matthew 25:34-46 in this passage.
Matthew 25:35
"For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:"
"From Geneva, publications and teachers went out to spread the reformed doctrines. To this point the persecuted of all lands looked for instruction, counsel, and encouragement. The city of Calvin became a refuge for the hunted Reformers of all Western Europe. Fleeing from the awful tempests that continued for centuries, the fugitives came to the gates of Geneva. Starving, wounded, bereft of home and kindred, they were warmly welcomed and tenderly cared for; and finding a home here, they blessed the city of their adoption by their skill, their learning, and their piety. Many who sought here a refuge returned to their own countries to resist the tyranny of Rome. John Knox, the brave Scotch Reformer, not a few of the English Puritans, the Protestants of Holland and of Spain, and the Huguenots of France carried from Geneva the torch of truth to lighten the darkness of their native lands. GC 236.2"
The EGW passage describes Geneva as a refuge for persecuted reformers, mirroring the Matthew verse's emphasis on welcoming strangers and providing for their needs. The connection is strong because the EGW passage explicitly mentions providing for the 'starving, wounded, bereft of home and kindred' which directly aligns with the actions described in Matthew 25:35.
"“The stranger did not lodge in the street: But I opened my doors to the traveler.” Ed 142.5"
Both passages emphasize the importance of welcoming strangers and providing for their needs. Matthew 25:35 specifically mentions taking in strangers as an act of service to Christ. The EGW quote echoes this sentiment, highlighting the act of opening one's doors to travelers. The connection is strong and meaningful.
Notwithstanding the rage of persecution, a calm, devout, earnest, patient protest against the prevailing corruption of religious faith continued for centuries to be uttered. The Christians of that early time had only a partial knowledge of the truth, but they had learned to love and obey God's word, and they patiently suffered for its sake. Like the disciples in apostolic days, many sacrificed their worldly possessions for the cause of Christ. Those who were permitted to dwell in their homes gladly sheltered their banished brethren, and when they too were driven forth they cheerfully accepted the lot of the outcast. Thousands, it is true, terrified by the fury of their persecutors, purchased their freedom at the sacrifice of their faith, and went out of their prisons, clothed in penitents’ robes, to publish their recantation. But the number was not small—and among them were men of noble birth as well as the humble and lowly—who bore fearless testimony to the truth in dungeon cells, in …
Both passages highlight acts of compassion and hospitality towards fellow believers, especially those who are displaced or in need. Matthew 25:35 emphasizes welcoming strangers, which resonates with the EGW passage's description of sheltering banished brethren.
I was shown that we should provide a home for the afflicted and those who wish to learn how to take care of their bodies that they may prevent sickness. We should not remain indifferent and compel those who are sick and desirous of living out the truth to go to popular water cure institutions for the recovery of health, where there is no sympathy for our faith. If they recover health it may be at the expense of their religious faith. Those who have suffered greatly from bodily infirmities are weak both mentally and morally. As they realize the benefit derived from the correct application of water, the right use of air, and a proper diet, they are led to believe that the physicians who understood how to treat them so successfully cannot be greatly at fault in their religious faith; that as they are engaged in the great and good work of benefiting suffering humanity, they must be nearly or quite right. And thus our people are in danger of being ensnared through their efforts to recover h…
Both passages discuss caring for the needs of others, but the EGW passage focuses on a specific type of care (health) and the potential dangers of seeking it in environments that compromise faith. The connection is thematic but not strong.
Matthew 25:35-36
"For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me."
"Practical work will have far more effect than mere sermonizing. We are to give food to the hungry, clothing to the naked, and shelter to the homeless. And we are called to do more than this. The wants of the soul, only the love of Christ can satisfy. If Christ is abiding in us, our hearts will be full of divine sympathy. The sealed fountains of earnest, Christlike love will be unsealed. COL 417.4"
The EGW passage directly lists several acts of service mentioned in Matthew 25:35-36 (feeding the hungry, clothing the naked, sheltering the homeless). While it goes beyond these acts, the initial list is a clear allusion to the biblical passage.
"The minister should have a margin to work upon, for there are many calls made upon his financial resources. In his work he frequently finds people so poor that they have little to eat and wear, and no proper sleeping accommodations. He must give succor to the very needy, to supply their hunger and cover their nakedness. He is also expected to lead out in good enterprises, to help in building churches, and in advancing the cause of God in other lands. GW 449.4"
The EGW passage describes the minister's role in providing for the needy, including food, clothing, and shelter. This directly parallels the actions described in Matthew 25:35-36, where Jesus identifies these acts of service as acts done to Him.
Matthew 25:35-40
"For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
"Others will express their gratitude to those who fed the hungry and clothed the naked. “When despair bound my soul in unbelief, the Lord sent you to me,” they say, “to speak words of hope and comfort. You brought me food for my physical necessities, and you opened to me the word of God, awakening me to my spiritual needs. You treated me as a brother. You sympathized with me in my sorrows and restored my bruised and wounded soul so that I could grasp the hand of Christ that was reached out to save me. In my ignorance you taught me patiently that I had a Father in heaven who cared for me. You read to me the precious promises of God's word. You inspired in me faith that He would save me. My heart was softened, subdued, broken, as I contemplated the sacrifice which Christ had made for me. I became hungry for the bread of life, and the truth was precious to my soul. I am here, saved, eternally saved, ever to live in His presence, and to praise Him who gave His life for me.” 6T 311.2"
The EGW passage is a clear expansion and application of the principles outlined in Matthew 25:35-40. The acts of feeding the hungry, clothing the naked, and visiting the sick are directly referenced, and the gratitude expressed mirrors the scenario described in Matthew.
"All around us are heard the wails of a world's sorrow. On every hand are the needy and distressed. It is ours to aid in relieving and softening life's hardships and misery. COL 417.3"
EGW's statement directly reflects the principle of caring for the needy and distressed as outlined in Matthew 25:35-40.
"Many have no faith in God and have lost confidence in man. But they appreciate acts of sympathy and helpfulness. As they see one with no inducement of earthly praise or compensation come into their homes, ministering to the sick, feeding the hungry, clothing the naked, comforting the sad, and tenderly pointing all to Him of whose love and pity the human worker is but the messenger—as they see this, their hearts are touched. Gratitude springs up. Faith is kindled. They see that God cares for them, and they are prepared to listen as His word is opened. MH 145.1"
The EGW passage directly echoes the actions described in Matthew 25:35-40, emphasizing the importance of practical acts of service and compassion as a means of revealing God's love. The connection is strong and clear.
"Money is a trust from God. It is not ours to expend for the gratification of pride or ambition. In the hands of God's children it is food for the hungry, and clothing for the naked. It is a defense to the oppressed, a means of health to the sick, a means of preaching the gospel to the poor. You could bring happiness to many hearts by using wisely the means that is now spent for show. Consider the life of Christ. Study His character, and be partakers with Him in His self-denial. MH 287.3"
The EGW passage directly echoes the sentiments and actions described in Matthew 25:35-40, emphasizing the importance of caring for the needy and associating it with serving Christ. The connection is clear and meaningful.
"There is need of coming close to the people by personal effort. If less time were given to sermonizing, and more time were spent in personal ministry, greater results would be seen. The poor are to be relieved, the sick cared for, the sorrowing and the bereaved comforted, the ignorant instructed, the inexperienced counseled. We are to weep with those that weep, and rejoice with those that rejoice. Accompanied by the power of persuasion, the power of prayer, the power of the love of God, this work will not, cannot, be without fruit.— The Ministry of Healing, 143, 144 . GW 363.3"
EGW's description of ministering to the poor, sick, and bereaved echoes the actions described in Matthew 25:35-40, where Jesus identifies these acts of service as being done to Him.
"Others will express their gratitude to those who fed the hungry and clothed the naked. “When despair bound my soul in unbelief, the Lord sent you to me,” they say, “to speak words of hope and comfort. You brought me food for my physical necessities, and you opened to me the word of God, awakening me to my spiritual needs. You treated me as a brother. You sympathized with me in my sorrows, and restored my bruised and wounded soul, so that I could grasp the hand of Christ that was reached out to save me. In my ignorance you taught me patiently that I had a Father in heaven who cared for me. You read to me the precious promises of God's word. You inspired in me faith that He would save me. My heart was softened, subdued, broken, as I contemplated the sacrifice which Christ had made for me. I became hungry for the bread of life, and the truth was precious to my soul. I am here, saved, eternally saved, ever to live in His presence, and to praise Him who gave His life for me.” GW 518.3"
The EGW passage is a clear expansion and application of the principles outlined in Matthew 25:35-40, describing acts of service and their eternal reward.
Matthew 25:36
"Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me."
"The hours so often spent in amusement that refreshes neither body nor soul should be spent in visiting the poor, the sick, and the suffering, or in seeking to help someone who is in need. 6T 276.3"
EGW's statement about visiting the poor and sick echoes the actions commended in Matthew 25:36.
"A Prison Service During my stay in Oregon, I visited the prison in Salem, in company with Brother and Sister Carter and Sister Jordan. When the time arrived for service, we were conducted to the chapel, which was made cheerful by an abundance of light and pure, fresh air. At a signal from the bell, two men opened the great iron gates, and the prisoners came flocking in. The doors were securely closed behind them, and for the first time in my life I was immured in prison walls. LS 232"
EGW's visit to the prison directly reflects the action Jesus describes as righteous in Matthew 25:36. The thematic connection is strong and intentional.
Matthew 25:40
"And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
"In the providence of God we are associated with those who are inexperienced, with many who need pity and compassion. They need succor, for they are weak. Young men need help. In the strength of Him whose loving- kindness is exercised toward the helpless, the ignorant, and those counted as the least of His little ones, we must labor for their future welfare, for the shaping of Christian character. The very ones who need help the most will at times try our patience sorely. “Take heed that ye despise not one of these little ones,” Christ says, “for I say unto you, That in heaven their angels do always behold the face of My Father which is in heaven.” Matthew 18:10 . And to those who minister to these souls, the Saviour declares: “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” Matthew 25:40 . 6T 348.2"
EGW directly quotes Matthew 25:40 within the passage.
"Jesus had told His disciples that they were to be hated of all men, to be persecuted and afflicted. Many would be driven from their homes, and brought to poverty. Many would be in distress through disease and privation. Many would be cast into prison. To all who forsook friends or home for His sake He had promised in this life a hundredfold. Now He assured a special blessing to all who should minister to their brethren. In all who suffer for My name, said Jesus, you are to recognize Me. As you would minister to Me, so you are to minister to them. This is the evidence that you are My disciples. DA 637.3"
EGW directly quotes and expands upon Matthew 25:40.
"Let the homemakers resolve to live on a wiser plan. Let it be your first aim to make a pleasant home. Be sure to provide the facilities that will lighten labor and promote health and comfort. Plan for the entertainment of the guests whom Christ has bidden us welcome, and of whom He says, “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” Matthew 25:40 . MH 369.1"
Ellen White directly references Matthew 25:40 in this passage.
"work in this mission field within the borders of our own land. He is now giving His people unusual opportunities to extend the message rapidly in the South. Especially should we reveal a spirit of beneficence at the time the yearly offering for the support of the colored work is taken up. God has reposed confidence in us by making us stewards of means and of His rich grace; and He now points us to the poor and suffering and oppressed, to souls bound in chains of superstition and error, and assures us that if we do good to these, He will accept the deed as though done to Himself. “Inasmuch as ye have done it unto one of the least of these My brethren,” He declares, “ye have done it unto Me.” Matthew 25:40 . 9T 225.3"
Ellen White directly references Matthew 25:40 in this passage.
"When Rome at one time determined to exterminate the hated sect, a bull was issued by the pope, condemning them as heretics, and delivering them to slaughter. (See Appendix .) They were not accused as idlers, or dishonest, or disorderly; but it was declared that they had an appearance of piety and sanctity that seduced “the sheep of the true fold.” Therefore the pope ordered “that malicious and abominable sect of malignants,” if they “refuse to abjure, to be crushed like venomous snakes.”—Wylie, b. 16, ch. 1. Did this haughty potentate expect to meet those words again? Did he know that they were registered in the books of heaven, to confront him at the judgment? “Inasmuch as ye have done it unto one of the least of these My brethren,” said Jesus, “ye have done it unto Me.” Matthew 25:40 . GC 77.1"
Ellen White directly references Matthew 25:40 in this passage.
Remember, my dear brother and sister, that God is love and that by His grace you can succeed in making each other happy, as in your marriage pledge you promised to do. And in the strength of the Redeemer you can work with wisdom and power to help some crooked life to be straight in God. What is there that Christ cannot do? He is perfect in wisdom, in righteousness, in love. Do not shut yourselves up to yourselves, satisfied to pour out all your affection upon each other. Seize every opportunity to contribute to the happiness of those around you, sharing with them your affection. Words of kindness, looks of sympathy, expressions of appreciation, would to many a struggling, lonely one be as a cup of cold water to a thirsty soul. A word of cheer, an act of kindness, would go far to lighten the burdens that are resting heavily upon weary shoulders. It is in unselfish ministry that true happiness is found. And every word and deed of such service is recorded in the books of heaven as done fo…
Ellen White directly references Matthew 25:40 in this passage.
"By the terms of our stewardship we are placed under obligation, not only to God, but to man. To the infinite love of the Redeemer every human being is indebted for the gifts of life. Food and raiment and shelter, body and mind and soul—all are the purchase of His blood. And by the obligation of gratitude and service thus imposed, Christ has bound us to our fellow men. He bids us, “By love serve one another.” Galatians 5:13 . “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” Matthew 25:40 . Ed 139.2"
Ellen White directly references Matthew 25:40 in this passage.
"There are papist priests and prelates, who claimed to be Christ's ambassadors, yet employed the rack, the dungeon, and the stake to control the consciences of His people. There are the proud pontiffs who exalted themselves above God and presumed to change the law of the Most High. Those pretended fathers of the church have an account to render to God from which they would fain be excused. Too late they are made to see that the Omniscient One is jealous of His law and that He will in no wise clear the guilty. They learn now that Christ identifies His interest with that of His suffering people; and they feel the force of His own words: “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” Matthew 25:40 . GC 668.1"
Ellen White directly references Matthew 25:40 in this passage.
Those to whom God has entrusted means should provide a fund to be used for the benefit of the worthy poor who are sick and not able to defray the expenses of receiving treatment at the institution. There are some precious, worthy poor whose influence has been a benefit to the cause of God. A fund should be raised to be used for the express purpose of treating such of the poor as the church where they reside shall decide are worthy to be benefited. Unless those who have an abundance give for this object, without calling for returns, the poor will be unable to avail themselves of the benefits derived from the treatment of disease at such an institution, where so much means is required for labor bestowed. Such an institution should not in its infancy, while struggling to live, become embarrassed by a constant expenditure of means without realizing any returns. 1T 494.3 N umber Twelve—Testimony for the Church Chapter 86—Address to the Young 1T 496 Young Sabbathkeepers are given to pleasure…
The EGW passage directly reflects the principle of caring for the poor and needy, as exemplified in Matthew 25:40. The verse emphasizes that acts of kindness towards the less fortunate are equivalent to serving Christ himself. EGW applies this principle to providing medical care for the worthy poor.
"I saw that it is in the providence of God that widows and orphans, the blind, the deaf, the lame, and persons afflicted in a variety of ways, have been placed in close Christian relationship to His church; it is to prove His people and develop their true character. Angels of God are watching to see how we treat these persons who need our sympathy, love, and disinterested benevolence. This is God's test of our character. If we have the true religion of the Bible we shall feel that a debt of love, kindness, and interest is due to Christ in behalf of His brethren; and we can do no less than to show our gratitude for His immeasurable love to us while we were sinners unworthy of His grace, by having a deep interest and unselfish love for those who are our brethren and who are less fortunate than ourselves. 3T 511.2"
EGW's statement about treating the afflicted as a test of character and a reflection of love for Christ directly echoes the principle in Matthew 25:40, where Jesus equates acts of kindness towards the 'least of these' with acts done to Himself.
"As you open your door to Christ's needy and suffering ones, you are welcoming unseen angels. You invite the companionship of heavenly beings. They bring a sacred atmosphere of joy and peace. They come with praises upon their lips, and an answering strain is heard in heaven. Every deed of mercy makes music there. The Father from His throne numbers the unselfish workers among His most precious treasures. DA 639.2"
EGW's statement about welcoming Christ by helping the needy is a clear parallel to Matthew 25:40, which speaks of doing it unto Christ.
"When you doled out the pittance of bread to the starving poor, when you gave those flimsy garments to shield them from the biting frost, did you remember that you were giving to the Lord of glory? All the days of your life I was near you in the person of these afflicted ones, but you did not seek Me. You would not enter into fellowship with Me. I know you not. DA 640.1"
The EGW passage directly alludes to Matthew 25:40, emphasizing the idea that acts of kindness towards the needy are acts of kindness towards Christ himself.
insult and contempt, and at length they put to death Him who came for the purpose of giving them life. Did our Lord turn from the fallen race because of this? Though your efforts for good have been unsuccessful ninety-nine times, and you received only insult, reproach, and hate, yet if the one-hundredth time proves a success, and one soul is saved, oh, what a victory is achieved! One soul wrenched from Satan's grasp, one soul benefited, one soul encouraged. This will a thousand times repay you for all your efforts. To you will Jesus say: “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” Should we not gladly do all we can to imitate the life of our divine Lord? Many shrink at the idea of making any sacrifice for others’ good. They are not willing to suffer for the sake of helping others. They flatter themselves that it is not required of them to disadvantage themselves for the benefit of others. To such we say: Jesus is our example. 2T 31…
EGW directly quotes Matthew 25:40, "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me."
"In placing among them the helpless and the poor, to be dependent upon their care, Christ tests His professed followers. By our love and service for His needy children we prove the genuineness of our love for Him. To neglect them is to declare ourselves false disciples, strangers to Christ and His love. MH 205.2"
The EGW passage directly echoes the sentiment of Matthew 25:40, stating that service to the needy is equivalent to service to Christ. It's a clear application of the biblical principle.
"When it is made plain that the Lord expects them as His representatives to relieve suffering humanity, many will respond and will give of their means and their sympathies for the benefit of the poor. As their minds are thus drawn away from their own selfish interests, many will surrender themselves to Christ. With their talents of influence and means they will gladly unite in the work of beneficence with the humble missionary who was God's agent in their conversion. By a right use of their earthly treasures they will lay up for themselves “a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.” MH 216.2"
The EGW passage speaks of ministering to the poor and needy, which is directly related to the Matthew 25:40 passage about caring for "the least of these my brethren." The EGW passage also alludes to Luke 12:33, which speaks of laying up treasure in heaven. The primary connection is the Matthew verse, making it a thematic parallel.
"Christ has said that we shall have the poor always with us, and He unites His interest with that of His suffering people. The heart of our Redeemer sympathizes with the poorest and lowliest of His earthly children. He tells us that they are His representatives on earth. He has placed them among us to awaken in our hearts the love that He feels toward the suffering and oppressed. Pity and benevolence shown to them are accepted by Christ as if shown to Himself. An act of cruelty or neglect toward them is regarded as though done to Him. PP 535.3 If the law given by God for the benefit of the poor had continued to be carried out, how different would be the present condition of the world, morally, spiritually, and temporally! Selfishness and self-importance would not be manifested as now, but each would cherish a kind regard for the happiness and welfare of others; and such widespread destitution as is now seen in many lands would not exist. PP 536.1"
EGW directly references the principle of Matthew 25:40, stating that acts of kindness or neglect towards the poor are seen as acts towards Christ himself. This is a clear and direct application of the biblical verse.
"In placing among us the poor and the suffering, the Lord is testing us to reveal to us what is in our hearts. We cannot with safety swerve from principle, we cannot violate justice, we cannot neglect mercy. When we see a brother falling into decay we are not to pass him by on the other side, but are to make decided and immediate efforts to fulfill the word of God by helping him. We cannot work contrary to God's special directions without having the result of our work reflect upon us. It should be firmly settled, rooted, and grounded in the conscience, that whatever dishonors God in our course of action cannot benefit us. 6T 261.4"
EGW's statement about helping the poor and suffering directly reflects the principle taught in Matthew 25:40, where Jesus equates acts of service to the 'least of these' with service to Himself.
"How surprised and gladdened will be the lowly among the nations, and among the heathen, to hear from the lips of the Saviour, “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me”! How glad will be the heart of Infinite Love as His followers look up with surprise and joy at His words of approval! DA 638.3"
The EGW passage directly quotes and elaborates on Matthew 25:40, making it a clear explicit allusion.
"But not to any class is Christ's love restricted. He identifies Himself with every child of humanity. That we might become members of the heavenly family, He became a member of the earthly family. He is the Son of man, and thus a brother to every son and daughter of Adam. His followers are not to feel themselves detached from the perishing world around them. They are a part of the great web of humanity; and Heaven looks upon them as brothers to sinners as well as to saints. The fallen, the erring, and the sinful, Christ's love embraces; and every deed of kindness done to uplift a fallen soul, every act of mercy, is accepted as done to Him. DA 638.4"
While it alludes to Matthew 25:40, it's more of a thematic parallel. The EGW passage expands on the idea of Christ identifying with humanity and the importance of acts of kindness, which is the core message of Matthew 25:40.
"Every act of life, however small, has its bearing for good or for evil. Faithfulness or neglect in what are apparently the smallest duties may open the door for life's richest blessings or its greatest calamities. It is little things that test the character. It is the unpretending acts of daily self-denial, performed with a cheerful, willing heart, that God smiles upon. We are not to live for self, but for others. And it is only by self-forgetfulness, by cherishing a loving, helpful spirit, that we can make our life a blessing. The little attentions, the small, simple courtesies, go far to make up the sum of life's happiness, and the neglect of these constitutes no small share of human wretchedness. PP 158.2"
The EGW passage echoes the principle of Matthew 25:40, emphasizing the importance of small acts of kindness and service to others, and connecting them to service to God.
"Jesus worked to relieve every case of suffering that He saw. He had little money to give, but He often denied Himself of food in order to relieve those who appeared more needy than He. His brothers felt that His influence went far to counteract theirs. He possessed a tact which none of them had, or desired to have. When they spoke harshly to poor, degraded beings, Jesus sought out these very ones, and spoke to them words of encouragement. To those who were in need He would give a cup of cold water, and would quietly place His own meal in their hands. As He relieved their sufferings, the truths He taught were associated with His acts of mercy, and were thus riveted in the memory. DA 87.1"
The EGW passage describes Jesus's acts of service and compassion towards the needy, directly mirroring the principle in Matthew 25:40 about serving 'the least of these my brethren' as serving Christ himself. The connection is strong and thematic.
"Everyone who does what he can for God, who is true and earnest to do good to those around him, will receive the blessing of God upon his efforts. A man may render effective service for God although he is not the head or the heart of the body of Christ. The service represented in the word of God by that of the hand or the foot, though lowly, is nevertheless important. It is not the greatness of the work, but the love with which it is done, the motive underlying the action, that determines its worth. There is work to be done for our neighbors and for those with whom we associate. We have no liberty to cease our patient, prayerful labors for souls as long as any are out of the ark of safety. There is no release in this war. We are soldiers of Christ, and are under obligation to watch lest the enemy gain the advantage and secure to his service souls that we might win to Christ. 5T 279.2"
EGW's statement about doing good to those around us and the importance of love and motive aligns with the principle in Matthew 25:40, where serving the least of Jesus's brethren is equated to serving Him.
"Christ commits to His followers an individual work—a work that cannot be done by proxy. Ministry to the sick and the poor, the giving of the gospel to the lost, is not to be left to committees or organized charities. Individual responsibility, individual effort, personal sacrifice, is the requirement of the gospel. MH 147.4"
Both passages emphasize the importance of individual responsibility in ministering to others, particularly the needy. The EGW passage directly echoes the principle of personal involvement in acts of service, as exemplified in Matthew 25:40.
"It is not possible for the heart in which Christ abides to be destitute of love. If we love God because He first loved us, we shall love all for whom Christ died. We cannot come in touch with divinity without coming in touch with humanity; for in Him who sits upon the throne of the universe, divinity and humanity are combined. Connected with Christ, we are connected with our fellow men by the golden links of the chain of love. Then the pity and compassion of Christ will be manifest in our life. We shall not wait to have the needy and unfortunate brought to us. We shall not need to be entreated to feel for the woes of others. It will be as natural for us to minister to the needy and suffering as it was for Christ to go about doing good. COL 384.3"
Both passages connect love for God with love for humanity and service to others. EGW expands on the implications of Christ's love abiding in the heart, leading to natural compassion and ministry, echoing the principle of serving Christ by serving others in Matthew 25:40.
"Chapter 110—The Health Institute In former numbers of Testimonies for the Church I have spoken of the importance of Seventh-day Adventists’ establishing an institution for the benefit of the sick, especially for the suffering and sick among us. I have spoken of the ability of our people, in point of means, to do this; and have urged that, in view of the importance of this branch of the great work of preparation to meet the Lord with gladness of heart, our people should feel themselves called upon, according to their ability, to put a portion of their means into such an institution. I have also pointed out, as they were shown to me, some of the dangers to which physicians, managers, and others would be exposed in the prosecution of such an enterprise; and I did hope that the dangers shown me would be avoided. In this, however, I enjoyed hope for a time, only to suffer disappointment and grief. 1T 633"
The EGW passage discusses establishing a health institute to care for the sick, which directly reflects the principle of caring for the 'least of these' as mentioned in Matthew 25:40. The connection is a thematic parallel.
"The apostle well knew the severity which masters exercised toward their slaves, and he knew also that Philemon was greatly incensed because of the conduct of his servant. He tried to write to him in a way that would arouse his deepest and tenderest feelings as a Christian. The conversion of Onesimus had made him a brother in the faith, and any punishment inflicted on this new convert would be regarded by Paul as inflicted on himself. AA 457.4"
The EGW passage echoes the sentiment of Matthew 25:40, where actions towards others are equated to actions towards Christ himself. Paul's concern for Onesimus mirrors this principle.
Nothing will give greater spiritual strength and a greater increase of earnestness and depth of feeling than visiting and ministering to the sick and the desponding, helping them to see the light and to fasten their faith upon Jesus. There are disagreeable duties that somebody must do or souls will be left to perish. Christians will find a blessing in doing these duties, however unpleasant they may be. Christ took the disagreeable task upon Himself of coming from the abode of purity and unsurpassed glory, to dwell, a man among men, in a world seared and blackened by crime, violence, and iniquity. He did this to save souls; and shall the objects of such amazing love and unparalleled condescension excuse their lives of selfish ease? shall they choose their own pleasure, follow their own inclinations, and leave souls to perish in darkness because they will meet with disappointment and rebuffs if they labor to save them? Christ paid an infinite price for man's redemption, and shall he say:…
Both passages emphasize the importance of serving others, particularly the needy and suffering. EGW highlights Christ's example of selfless service and challenges believers to follow suit, while Matthew 25:40 states that serving 'the least of these' is equivalent to serving Christ himself. The connection is strong and relevant.
"drives them to labor beyond what they are really able. They have not even all the comforts of life; and as for conveniences in houseroom, furniture, means of taking baths, and arrangements for good ventilation, they do not have them. Perhaps their only room is occupied by a cookstove, winter and summer; and it may be that all the books they have in the house, excepting the Bible, could be held between the thumb and finger. They have no money to buy books that they may read and learn how to live. These dear brethren are the very ones who need help. Many of them are humble Christians. They may have faults, and some of these may reach far back and be the cause of their present poverty and misery. And yet they may be living up to duty better than we who have the means to improve our own condition and that of others. These must be patiently taught and cheerfully helped. 1T 641.1"
Both passages emphasize caring for the poor and needy. The EGW passage describes the conditions of the poor, while the Bible verse states that helping them is like helping Christ. The connection is strong and meaningful.
"All may find something to do. None need feel that there is no place where they can labor for Christ. The Saviour identifies Himself with every child of humanity. That we might become members of the heavenly family, He became a member of the earthly family. He is the Son of man, and thus a brother to every son and daughter of Adam. His followers are not to feel themselves detached from the perishing world around them. They are a part of the great web of humanity, and heaven looks upon them as brothers to sinners as well as to saints. MH 104.3"
EGW's emphasis on Christ identifying with humanity and His followers being brothers to sinners directly parallels the sentiment in Matthew 25:40, where Jesus equates acts of kindness towards the 'least of these my brethren' as acts done to Himself.
Often in helping the intemperate we must, as Christ so often did, give first attention to their physical condition. They need wholesome, unstimulating food and drink, clean clothing, opportunity to secure physical cleanliness. They need to be surrounded with an atmosphere of helpful, uplifting Christian influence. In every city a place should be provided where the slaves of evil habit may receive help to break the chains that bind them. Strong drink is regarded by many as the only solace in trouble; but this need not be, if, instead of acting the part of the priest and Levite, professed Christians would follow the example of the good Samaritan. MH 172.2 In dealing with the victims of intemperance we must remember that we are not dealing with sane men, but with those who for the time being are under the power of a demon. Be patient and forbearing. Think not of the repulsive, forbidding appearance, but of the precious life that Christ died to redeem. As the drunkard awakens to a sense of…
The EGW passage emphasizes caring for the physical and spiritual needs of the intemperate, drawing a parallel to the Good Samaritan and urging Christians to help those in need. Matthew 25:40 reinforces this theme by stating that acts of kindness towards the least of these are done unto Christ. Both passages highlight the importance of serving and caring for those who are suffering.
"What a precious lesson is this for all the followers of Christ! Those who overlook the life duties lying directly in their pathway, who neglect mercy and kindness, courtesy and love, to even a little child, are neglecting Christ. John felt the force of this lesson and profited by it. SL 56.1"
While not a direct quote, the EGW passage echoes the sentiment of Matthew 25:40 regarding service to others being service to Christ. The connection is strong enough to confirm.
"Sister More said she was willing to do anything, but teaching was her choice. She also requested Elder A. S. Hutchins to introduce her case to leading brethren at the Review office and try to get a school for her. This, Brother Hutchins cheerfully did. But no encouragement was given, as there appeared to be no opening. She also stated to Sister Strong that she was destitute of means and must go to Leelenaw County unless she could get employment at Battle Creek. She frequently spoke in words of touching lamentation that she was obliged to leave the brethren. 1T 670.1"
The EGW passage describes Sister More's destitution and the lack of support she received. This directly parallels the message of Matthew 25:40, which emphasizes that acts of kindness (or lack thereof) towards the needy are equivalent to acts towards Christ himself.
A certain Samaritan, in his journey, came where the sufferer was, and when he saw him, he had compassion on him. He did not question whether the stranger was a Jew or a Gentile. If a Jew, the Samaritan well knew that, were their condition reversed, the man would spit in his face, and pass him by with contempt. But he did not hesitate on account of this. He did not consider that he himself might be in danger of violence by tarrying in the place. It was enough that there was before him a human being in need and suffering. He took off his own garment with which to cover him. The oil and wine provided for his own journey he used to heal and refresh the wounded man. He lifted him on his own beast, and moved slowly along with even pace, so that the stranger might not be jarred, and made to suffer increased pain. He brought him to an inn, and cared for him through the night, watching him tenderly. In the morning, as the sick man had improved, the Samaritan ventured to go on his way. But befor…
The EGW passage describes the Samaritan's act of compassion, which aligns with the principle in Matthew 25:40 that acts of kindness towards others are acts of kindness towards Christ.
"A member of that church in conversation about Sister More's leaving as she did, has since said in substance: “No one feels like taking the responsibility of such cases now. Brother White always took the charge of them.” Yes, he did. He would take them to his own house till every chair and bed was full, then he would go to his brethren and have them take those whom he could not. If they needed means, he would give to them and invite others to follow his example. There must be men in Battle Creek to do as he has done, or the curse of God will follow that church. Not one man only, there are fifty there who can do, more or less, as he has done. 1T 677.2"
The EGW passage illustrates the principle of Matthew 25:40 by showing Brother White's actions of caring for the vulnerable, which is presented as serving Christ himself.
"At the Conference at Roosevelt, New York, August 3, 1861, when the brethren and sisters were assembled on the day set apart for humiliation, fasting, and prayer, the Spirit of the Lord rested upon us, and I was taken off in vision and shown the sin of slavery, which has so long been a curse to this nation. The fugitive slave law was calculated to crush out of man every noble, generous feeling of sympathy that should arise in his heart for the oppressed and suffering slave. It was in direct opposition to the teaching of Christ. God's scourge is now upon the North, because they have so long submitted to the advances of the slave power. The sin of Northern proslavery men is great. They have strengthened the South in their sin by sanctioning the extension of slavery; they have acted a prominent part in bringing the nation into its present distressed condition. 1T 264.2"
EGW's statement about the fugitive slave law suppressing sympathy for the oppressed directly reflects the principle in Matthew 25:40, where Jesus identifies himself with the 'least of these' and emphasizes the importance of caring for them. The EGW passage applies this principle to the specific context of slavery.
"The strength and joy of benefiting humanity lie not in expensive buildings. We must remember how many are suffering for want of necessary food and clothing. In erecting buildings we should not be influenced by a desire for appearance. We should do our duty, and leave the results with God who only can give success. Let any extra means that we may have be spent in providing proper health-restoring facilities. Let all our sanitariums be erected for health and happiness; let them be so located that the patients will have the blessing of the sunlight; let them be so arranged that every unnecessary step will be saved. 7T 60.3"
Both passages emphasize the importance of serving others, particularly those in need. EGW stresses the need to prioritize the well-being of patients and those lacking basic necessities, while Matthew 25:40 equates acts of service to the 'least of these' with service to Christ.
"I felt discouraged at the amount of work before me, and stated that I had been engaged in cutting garments for others for more than twenty years, and my labors had not been appreciated, neither did I see that my work had accomplished much good. I spoke to the person who brought the cloth to me, of one woman in particular, for whom he had told me to cut a garment. I stated that she would not prize the garment, and that it would be a loss of time and material to present it to her. She was very poor, of inferior intellect, and untidy in her habits, and would soon soil it. LS 183.3"
This is a clear echo of Matthew 25:40. EGW's reluctance to serve someone she deems unworthy directly contrasts with Jesus' teaching that serving even the 'least of these' is serving Him. The principle is directly illustrated in the EGW passage.
"My brethren and sisters, give yourselves to the Lord for service. Allow no opportunity to pass unimproved. Visit the sick and suffering, and show a kindly interest in them. If possible, do something to make them more comfortable. Through this means you can reach their hearts and speak a word for Christ. 9T 36.2"
The EGW passage encourages visiting the sick and suffering, which aligns with Matthew 25:40's teaching that acts of service to others are done unto Christ. The connection is strong because it emphasizes practical ministry to those in need.
"dispense these goods for the blessing of those in need. So God now entrusts men with means, with talents and opportunities, that they may be His agents in helping the poor and the suffering. He who uses his entrusted gifts as God designs becomes a co-worker with the Saviour. He wins souls to Christ, because he is a representative of His character. DA 523.2"
The EGW passage directly echoes the sentiment of Matthew 25:40, emphasizing the importance of helping those in need as a service to Christ. The connection is clear and meaningful.
"In a special sense, Christ has laid upon His church the duty of caring for the needy among its own members. He suffers His poor to be in the borders of every church. They are always to be among us, and He places upon the members of the church a personal responsibility to care for them. MH 201.3"
The EGW passage directly reflects the principle of caring for the needy as if caring for Christ himself, as stated in Matthew 25:40.
"Caring for the Sick We returned home from this tour just before a great fall of rain which carried off the snow. This storm prevented the next Sabbath meeting, and I immediately commenced to prepare matter for Testimony No. 14. We also had the privilege of caring for our dear Brother Seneca King, whom we brought to our home with a terrible injury upon the head and face. We took him to our house to die, for we could not think it possible for one with the skull so terribly broken in to recover. But with the blessing of God upon a very gentle use of water, a very spare diet till the danger of fever was past, and well ventilated rooms day and night, in three weeks he was able to return to his home and attend to his farming interests. He did not take one grain of medicine from first to last. Although he was considerably reduced by loss of blood from his wounds and by spare diet, yet when he could take a more liberal amount of food he came up rapidly. LS 185"
The EGW passage describes caring for a sick brother, which aligns with the principle of Matthew 25:40 about caring for 'the least of these'. The act of service and care is the key connection.
"In homes supplied with life's comforts, in bins and granaries filled with the yield of abundant harvests, in warehouses stocked with the products of the loom, and vaults stored with gold and silver, God has supplied means for the sustenance of these needy ones. He calls upon us to be channels of His bounty. MH 202.6"
The EGW passage directly applies the principle of Matthew 25:40 by stating that God calls us to be channels of His bounty to the needy, implying that helping them is equivalent to helping Christ.
"That man might not lose the blessed results of benevolence, our Redeemer formed the plan of enlisting him as His co-worker. By a chain of circumstances which would call forth his charities, He bestows upon man the best means of cultivating benevolence and keeps him habitually giving to help the poor and to advance His cause. He sends His poor as the representatives of Himself. By their necessities a ruined world are drawing forth from us talents of means and of influence to present to them the truth, of which they are in perishing need. And as we heed these calls by labor and by acts of benevolence we are assimilated to the image of Him who for our sakes became poor. In bestowing we bless others, and thus accumulate true riches. 3T 382.5"
Both passages connect acts of kindness towards the needy with serving Christ. EGW elaborates on the idea of the poor representing Christ and the benefits of benevolence for the giver.
"But few have a true sense of what is comprised in the word Christian. It is to be Christlike, to do others good, to be divested of all selfishness, and to have our lives marked with acts of disinterested benevolence. Our Redeemer throws souls into the arms of the church, for them to care for unselfishly and train for heaven, and thus be co-workers with Him. But the church too often thrusts them away, upon the devil's battlefield. One member will say, “It is not my duty,” and then bring up some trifling excuse. “Well,” says another, “neither is it my duty;” and finally it is nobody's duty, and the soul is left uncared for to perish. It is the duty of every Christian to engage in this self-denying, self-sacrificing enterprise. Cannot God return into their granaries and increase their flocks, so that instead of loss there shall be increase? “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.” 2T 331.1"
The EGW passage directly quotes Proverbs 11:24 and connects it to the idea of caring for others, echoing the sentiment of Matthew 25:40 about ministering to the 'least of these'.
"These plain utterances of the prophets and of the Master Himself, should be received by us as the voice of God to every soul. We should lose no opportunity of performing deeds of mercy, of tender forethought and Christian courtesy, for the burdened and the oppressed. If we can do no more, we may speak words of courage and hope to those who are unacquainted with God, and who can be approached most easily by the avenue of sympathy and love. PK 327.1"
Both passages emphasize acts of mercy and kindness towards others, with Matthew 25:40 framing it as service to Christ himself.
"So it is still. Events upon which the attention of all heaven is centered are undiscerned, their very occurrence is unnoticed, by religious leaders, and worshipers in the house of God. Men acknowledge Christ in history, while they turn away from the living Christ. Christ in His word calling to self-sacrifice, in the poor and suffering who plead for relief, in the righteous cause that involves poverty and toil and reproach, is no more readily received today than He was eighteen hundred years ago. DA 56.1"
The EGW passage strongly echoes the sentiment in Matthew 25:40. Both passages emphasize that neglecting the needs of the poor and suffering is equivalent to rejecting Christ himself. The idea of Christ being present in the 'least of these' is a central theme in both.
"To the appeal of the erring, the tempted, the wretched victims of want and sin, the Christian does not ask, Are they worthy? but, How can I benefit them? In the most wretched, the most debased, he sees souls whom Christ died to save and for whom God has given to His children the ministry of reconciliation. MB 22.3"
Both passages emphasize the importance of ministering to those in need, even the 'least of these.' EGW's statement about not asking 'Are they worthy?' echoes the spirit of Matthew 25:40, where Jesus identifies himself with those who are helped.
"The common people are to take their place as workers. Sharing the sorrows of their fellow-men as the Saviour shared the sorrows of humanity, they will by faith see Him working with them. GW 38.1"
Both passages emphasize identifying with and serving the suffering. Matthew 25:40 speaks of serving Christ by serving others, and the EGW quote speaks of sharing the sorrows of others as Christ did. The connection is strong.
"Money is a needed treasure; let it not be lavished upon those who do not need it. Someone needs your willing gifts. Too often those who have means fail to consider how many in the world are hungry, starving for food. They may say: “I cannot feed them all.” But by practicing Christ's lessons on economy you can feed one. It may be that you can feed many who are hungering for temporal food. And you can feed their souls with the bread of life. “Gather up the fragments that remain, that nothing be lost.” John 6:12 . These words were spoken by Him who had all the resources of the universe at His command; while His miracle-working power supplied thousands with food, He did not disdain to teach a lesson in economy. 6T 451.3"
Both passages emphasize the importance of helping those in need. EGW's passage speaks of feeding the hungry, while Matthew 25:40 states that helping the least of Jesus's brethren is equivalent to helping Jesus himself. The connection lies in the call to practical compassion and service.
"Joseph gradually gained the confidence of the keeper of the prison, and was finally entrusted with the charge of all the prisoners. It was the part he acted in the prison—the integrity of his daily life and his sympathy for those who were in trouble and distress—that opened the way for his future prosperity and honor. Every ray of light that we shed upon others is reflected upon ourselves. Every kind and sympathizing word spoken to the sorrowful, every act to relieve the oppressed, and every gift to the needy, if prompted by a right motive, will result in blessings to the giver. PP 218.3"
EGW's statement about kindness and sympathy reflecting back on the giver strongly echoes the sentiment of Matthew 25:40, where acts of kindness to others are equated to acts of kindness to Christ.
"Heaven is very near those who suffer for righteousness’ sake. Christ identifies His interests with the interests of His faithful people; He suffers in the person of His saints, and whoever touches His chosen ones touches Him. The power that is near to deliver from physical harm or distress is also near to save from the greater evil, making it possible for the servant of God to maintain his integrity under all circumstances, and to triumph through divine grace. PK 545.3"
The EGW passage echoes the sentiment of Matthew 25:40, emphasizing Christ's identification with His followers and the idea that actions towards them are actions towards Him.
"The humblest and poorest of the disciples of Jesus can be a blessing to others. They may not realize that they are doing any special good, but by their unconscious influence they may start waves of blessing that will widen and deepen, and the blessed results they may never know until the day of final reward. They do not feel or know that they are doing anything great. They are not required to weary themselves with anxiety about success. They have only to go forward quietly, doing faithfully the work that God's providence assigns, and their life will not be in vain. Their own souls will be growing more and more into the likeness of Christ; they are workers together with God in this life and are thus fitting for the higher work and the unshadowed joy of the life to come. SC 83.2"
Both passages highlight the importance of serving others, especially the less fortunate. The EGW passage emphasizes that even the humblest acts of service can have a significant impact, echoing the sentiment in Matthew 25:40 that serving others is equivalent to serving Christ.
"There is a liberal supply of means among our people, and if all felt the importance of the work, this great enterprise could be carried forward without embarrassment. All should feel a special interest in sustaining it. Especially should those who have means invest in this enterprise. A suitable home should be fitted up for the reception of invalids that they may, by the use of proper means and the blessing of God, be relieved of their infirmities and learn how to take care of themselves and thus prevent sickness. 1T 494.1"
Both passages emphasize caring for the vulnerable. Matthew 25:40 speaks of caring for 'the least of these my brethren,' while EGW speaks of caring for invalids. The underlying principle of serving Christ by serving others is present in both.
I was shown that we should provide a home for the afflicted and those who wish to learn how to take care of their bodies that they may prevent sickness. We should not remain indifferent and compel those who are sick and desirous of living out the truth to go to popular water cure institutions for the recovery of health, where there is no sympathy for our faith. If they recover health it may be at the expense of their religious faith. Those who have suffered greatly from bodily infirmities are weak both mentally and morally. As they realize the benefit derived from the correct application of water, the right use of air, and a proper diet, they are led to believe that the physicians who understood how to treat them so successfully cannot be greatly at fault in their religious faith; that as they are engaged in the great and good work of benefiting suffering humanity, they must be nearly or quite right. And thus our people are in danger of being ensnared through their efforts to recover h…
Both passages emphasize caring for the afflicted. Matthew 25:40 speaks of caring for 'the least of these,' while EGW speaks of providing a home for the afflicted. The parallel lies in the importance of showing compassion and care to those in need.
"One of the difficulties attending the work is that many of the white people living where the colored people are numerous are not willing that special efforts should be put forth to uplift them. When they see schools established for them, when they see them being taught to be self-supporting, to follow trades, to provide themselves with comfortable homes instead of continuing to live in hovels, they see the possibility that selfish plans will be interfered with—that they will no longer be able to hire the Negro for a mere pittance; and their enmity is aroused. They feel that they are injured and abused. Some act as if slavery had never been abolished. This spirit is growing stronger as the Spirit of God is being withdrawn from the world, and in many places it is impossible now to do that work which could have been done for the colored people in past years. 9T 204.3"
The EGW passage describes the mistreatment and lack of support for the colored people, which is contrasted with Jesus' teaching in Matthew 25:40 about caring for the 'least of these.' Helping the colored people can be seen as doing something for Christ.
"Love to Jesus will be manifested in a desire to work as He worked for the blessing and uplifting of humanity. It will lead to love, tenderness, and sympathy toward all the creatures of our heavenly Father's care. SC 77.4"
Both passages connect love for Jesus with acts of service and compassion towards others. Matthew 25:40 specifically identifies these acts as being done to Jesus himself, while EGW emphasizes working for the 'blessing and uplifting of humanity' as a manifestation of love for Jesus.
"Thus the question, “Who is my neighbor?” is forever answered. Christ has shown that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is everyone who is the property of God. DA 503.5"
The EGW passage expands on the principle of showing compassion to all, which is exemplified in Matthew 25:40. The connection is strong and directly related to the principle of serving others.
"The only way to grow in grace is to be disinterestedly doing the very work which Christ has enjoined upon us—to engage, to the extent of our ability, in helping and blessing those who need the help we can give them. Strength comes by exercise; activity is the very condition of life. Those who endeavor to maintain Christian life by passively accepting the blessings that come through the means of grace, and doing nothing for Christ, are simply trying to live by eating without working. And in the spiritual as in the natural world, this always results in degeneration and decay. A man who would refuse to exercise his limbs would soon lose all power to use them. Thus the Christian who will not exercise his God-given powers not only fails to grow up into Christ, but he loses the strength that he already had. SC 80.3"
EGW's statement about helping and blessing those in need directly reflects the principle found in Matthew 25:40, where Jesus equates acts of service to 'the least of these my brethren' with service to Himself. Both passages emphasize the importance of practical compassion and service to others as an expression of faith.
"Sister More then asked Sister Strong what she should do. Sister Strong was almost a stranger in Battle Creek, but thought she could get her in with the family of a poor brother of her acquaintance who had recently moved from Montcalm County. Here she succeeded. Sister More remained until Tuesday, when she left for Leelenaw County by the way of Chicago. There she borrowed money to complete her journey. Her wants were known to some, at least, in Battle Creek, for as the result of their being made known, she was charged nothing for her brief stay at the Institute. 1T 670.3"
The EGW passage describes acts of kindness and assistance towards someone in need, which aligns with the principle of Matthew 25:40 about caring for the 'least of these'.
"It is because this work is neglected that so many young disciples never advance beyond the mere alphabet of Christian experience. The light which was glowing in their own hearts when Jesus spoke to them, “Thy sins be forgiven thee,” they might have kept alive by helping those in need. The restless energy that is so often a source of danger to the young might be directed into channels through which it would flow out in streams of blessing. Self would be forgotten in earnest work to do others good. DA 640.5"
Both passages connect acts of service to others with service to Christ. EGW speaks of helping those in need, while Matthew 25:40 explicitly states that actions done to the 'least of these' are done to Jesus.
"We were interested in Brother Kimball, who is a mute and has been a missionary among the mutes. Through his persevering labors quite a little company have accepted the truth. We meet this faithful brother at our yearly camp meetings, surrounded by several of his mute converts. Someone who can hear writes out as much as possible of the discourse, and he sits surrounded by his mute friends, reading and actively preaching it over again to them with his hands. He has freely used his means to advance the missionary work, thus honoring God with his substance. 4T 300.3"
The passage describes Brother Kimball's dedicated service to the mute community, which aligns with the principle of serving 'the least of these' as described in Matthew 25:40. The act of service and dedication to a marginalized group is the core connection.
The poor, the homeless, and the widows are among us. I heard a wealthy farmer describe the situation of a poor widow among them. He lamented her straitened circumstances, and then said: “I don't know how she is going to get along this cold winter. She has close times now.” Such have forgotten the pattern, and by their acts say: “Nay, Lord, we cannot drink of the cup of self-denial, humiliation, and sacrifice which You drank of, nor be baptized with the suffering which You were baptized with. We cannot live to do others good. It is our business to take care of ourselves.” Who should know how the widow should get along unless it be those who have well-filled granaries? The means for her to get along are at hand. And dare those whom God has made His stewards, to whom He has entrusted means, withhold from the needy disciples of Christ? If so, they withhold from Jesus. Do you expect the Lord to rain down grain from heaven to supply the needy? Has He not rather placed it in your hands, to he…
Both passages discuss caring for the needy and the consequences of neglecting them, connecting it to Christ.
"“Having borne a great burden in the building up of the Battle Creek Sanitarium, Elder and Mrs. White took special pleasure in encouraging a like work in California, which resulted in the development of the St. Helena Sanitarium—started as the Rural Health Retreat. A lifelong physical sufferer, Mrs. White's sympathies have ever been drawn out to the afflicted. In connection with three other medical missionary enterprises in California, —at Paradise Valley, near San Diego; at Glendale, near Los Angeles; and at Loma Linda,—Mrs. White has borne heroic burdens and rendered great assistance. This is especially true of the College of Medical Evangelists at Loma Linda. LS 458.5"
The EGW passage describes Mrs. White's involvement in establishing and supporting medical institutions, particularly those focused on helping the afflicted. This aligns with the principle of Matthew 25:40, where acts of service to the 'least of these' are equated to serving Christ. The passage highlights her compassion and practical assistance to those in need.
"“Who gives himself with his alms feeds three, Himself, his hungering neighbor, and Me.” MB 73.1"
The EGW quote, though not a direct quote from the Bible, echoes the sentiment of Matthew 25:40, where Jesus identifies himself with the needy. The act of giving to the poor is equated with giving to Christ.
"“The Spirit and the bride say, Come. And let him that heareth say, Come.” Revelation 22:17 . Everyone who hears is to repeat the invitation. Whatever one's calling in life, his first interest should be to win souls for Christ. He may not be able to speak to congregations, but he can work for individuals. To them he can communicate the instruction received from his Lord. Ministry does not consist alone in preaching. Those minister who relieve the sick and suffering, helping the needy, speaking words of comfort to the desponding and those of little faith. Nigh and afar off are souls weighed down by a sense of guilt. It is not hardship, toil, or poverty that degrades humanity. It is guilt, wrongdoing. This brings unrest and dissatisfaction. Christ would have His servants minister to sin-sick souls. DA 822.3"
The EGW passage discusses ministering to the needy and those weighed down by guilt, which aligns with the principle of serving others as if serving Christ, as expressed in Matthew 25:40.
"***** Blessings, both temporal and spiritual, will accompany those who impart to the needy that which they receive from the Master. Jesus worked a miracle to feed the five thousand, a tired, hungry multitude. He chose a pleasant place in which to accommodate the people and commanded them to sit down. Then He took the five loaves and the two small fishes. No doubt many remarks were made as to the impossibility of satisfying five thousand hungry men, besides women and children, from that scanty store. But Jesus gave thanks and placed the food in the hands of the disciples to be distributed. They gave to the multitude, the food increasing in their hands. And when the multitude had been fed, the disciples themselves sat down and ate with Christ of the heaven-imparted store. This is a precious lesson for every one of Christ's followers. 6T 263.1"
Both passages connect acts of service to others with serving Christ. Matthew 25:40 states that acts of kindness to the least of Jesus' brethren are done unto Him. The EGW passage describes the miracle of feeding the 5000 and connects it to the principle of imparting to the needy, implying that such acts are pleasing to God.
"These are guests whom it will lay on you no great burden to receive. You will not need to provide for them elaborate or expensive entertainment. You will need to make no effort at display. The warmth of a genial welcome, a place at your fireside, a seat at your home table, the privilege of sharing the blessing of the hour of prayer, would to many of these be like a glimpse of heaven. MH 354.1"
Both passages connect acts of kindness towards the less fortunate with serving Christ. EGW provides practical examples of how to show hospitality, echoing the sentiment of Matthew 25:40.
"We dwell much on the greatness of Christ's life. We speak of the wonderful things that He accomplished, of the miracles that He wrought. But His attention to things accounted small is even higher proof of His greatness. MH 39.1"
Both passages emphasize the importance of small acts of service and attention. The EGW passage highlights that Christ's attention to small things is a testament to His greatness, which aligns with the Matthew verse about serving 'the least of these'.
"The churches in different localities should feel that a solemn responsibility rests upon them to train youth and educate talent to engage in missionary work. When they see those in the church who give promise of making useful workers, but who are not able to support themselves in the school, they should assume the responsibility of sending them to one of our training schools. There is excellent ability in the churches that needs to be brought into service. There are persons who would do good service in the Lord's vineyard, but many are too poor to obtain without assistance the education that they require. The churches should feel it a privilege to take a part in defraying the expenses of such. CT 69.2"
The EGW passage advocates for supporting those who will engage in missionary work, which parallels the sentiment in Matthew 25:40 about caring for the 'least of these.' Providing for the education of missionaries can be seen as doing something for Christ.
And in view of the many poor and afflicted ones who must, to a greater or less extent, be objects of the charity of the Institute, and because of the lack of funds and the want of accommodations at the present time, the stay of such at the Institute must be brief. They should go there with the idea of obtaining, as fast and as far as possible, a practical knowledge of what they must do, and what they must not do, to recover health and to live healthfully. The lectures which they hear while at the Institute, and good books from which to learn how to live at home, must be the main reliance of such. They may find some relief during a few weeks spent at the Institute, but will realize more at home in carrying out the same principles. They must not rely on the physicians to cure them in a few weeks, but must learn so to live as to give nature a chance to work the cure. This may commence during a few weeks’ stay at the Institute, and yet it may require years to complete the work by correct h…
Both passages discuss caring for the poor and afflicted. Matthew 25:40 emphasizes that helping the least of these is like helping Christ, while the EGW passage discusses the Institute's role in providing charity to the poor and afflicted.
"Poor Sister More! She sleeps, but we did what we could. When we were at Battle Creek, the last of August, we received the first of the two letters I have given, but we had no money to send her. My husband sent to Wisconsin and Iowa for means, and received seventy dollars to bear our expenses to those western convocations, held last September. We hoped to have means to send to her immediately on our return from the West, to pay her expenses to our new home in Montcalm County. 1T 675.1"
Both passages deal with helping those in need. The EGW passage describes efforts to assist Sister More, while Matthew 25:40 emphasizes the importance of helping the 'least of these.' The connection is thematic, focusing on acts of service and compassion.
"The liberal friends West had given us the needed means; but when we decided to accompany Brother Andrews to Maine, the matter was deferred until we should return. We did not expect to be in the East more than four weeks, which would have given ample time to send for Sister More after our return, and to get her to our house before navigation should close. And when we decided to remain in the East several weeks longer than we first designed, we lost no time in addressing several brethren in this vicinity, recommending that they send for Sister More and give her a home till we should return. I say: We did what we could. 1T 675.2"
Both passages relate to acts of service and kindness towards others. The EGW passage describes efforts to help Sister More, while Matthew 25:40 highlights the importance of helping the needy, framing it as service to Christ. The connection lies in the shared theme of caring for others.
"Review . Our brethren at Battle Creek had seen this noble woman, and some of them knew more or less of her wishes and wants. We had no money with which to help her; they had. We were already overburdened with care and needed those persons in our house who possessed the strength and buoyancy of youth. We needed to be helped, instead of helping others. But most of our brethren in Battle Creek are so situated that Sister More would not have been the least care and burden. They have time, strength, and comparative freedom from care. 1T 675.3"
The EGW passage implicitly connects helping Sister More with serving Christ, which is the core message of Matthew 25:40. By caring for the vulnerable, the brethren would be caring for Christ himself.
"Visit to Texas Thursday we went to Brother McDearman's at Grand Prairie. Here our daughter met her parents, brother, and sister, who had all been brought near to the door of death by the fever which prevailed in the state during the past season. We took great pleasure in ministering to the wants of this afflicted family, who had in years past liberally assisted us in our affliction. 4T 305"
EGW describes ministering to the McDearman family, who had previously assisted them in their affliction. This act of reciprocal kindness and care aligns with the principle of Matthew 25:40, where acts of service to others are considered acts of service to Christ. The focus on helping those in need, especially those who have helped before, creates the thematic parallel.
We are told that we must come back to Battle Creek. This we are not ready to do. Probably this will never be our duty. We stood under heavy burdens there till we could stand no longer. God will have strong men and women there to divide these burdens among them. Those who move to Battle Creek, who accept positions there, who are not ready to put their hands to this kind of work, would a thousand times better be somewhere else. There are those who can see and feel, and gladly do good to Jesus in the person of His saints. Let them have room to work. Let those who cannot do this go where they will not stand in the way of the work of God. 1T 677.3 Especially is this applicable to those who stand at the head of the work. If they go wrong, all is wrong. The greater the responsibility, the greater the ruin in the case of unfaithfulness. If leading brethren do not faithfully perform their duty, those who are led will not do theirs. Those at the head of the work at Battle Creek must be ensamples…
Both passages connect acts of kindness and service towards others, particularly those in need, with service to Christ. EGW emphasizes doing good to Jesus in the person of His saints, echoing the sentiment in Matthew 25:40.
"The City Slums In the great cities are multitudes who receive less care and consideration than are given to dumb animals. Think of the families herded together in miserable tenements, many of them dark basements, reeking with dampness and filth. In these wretched places children are born and grow up and die. They see nothing of the beauty of natural things that God has created to delight the senses and uplift the soul. Ragged and half-starved, they live amid vice and depravity, molded in character by the wretchedness and sin that surround them. Children hear the name of God only in profanity. Foul speech, imprecations, and revilings fill their ears. The fumes of liquor and tobacco, sickening stenches, moral degradation, pervert their senses. Thus multitudes are trained to become criminals, foes to society that has abandoned them to misery and degradation. MH 189"
The description of the suffering in city slums and the lack of care for the poor parallels the idea of ministering to the 'least of these' as ministering to Christ.
"My husband stood the journey of ninety miles much better than I feared, and seemed quite as well when we reached the home of Brother E. H. Root as when we left Battle Creek. We were kindly received by this dear family, and as tenderly cared for as Christian parents can care for invalid children. LS 173.2"
The EGW passage describes receiving kindness and care from a family, which aligns with the principle of caring for others as if caring for Christ himself, as expressed in Matthew 25:40.
"An American businessman who was an earnest Christian, in conversation with a fellow worker remarked that he himself worked for Christ twenty-four hours of the day. “In all my business relations,” he said, “I try to represent my Master. As I have opportunity, I try to win others to Him. All day I am working for Christ. And at night, while I sleep, I have a man working for Him in China.” 6T 29.4"
The EGW passage illustrates the principle of serving Christ by serving others, as highlighted in Matthew 25:40. The businessman's actions of supporting a missionary align with the idea of doing something for 'the least of these my brethren.'
"us a part to act in the plan of redemption. He has granted men the privilege of becoming partakers of the divine nature and, in their turn, of diffusing blessings to their fellow men. This is the highest honor, the greatest joy, that it is possible for God to bestow upon men. Those who thus become participants in labors of love are brought nearest to their Creator. SC 79.1"
Both passages connect acts of service to others with a relationship to God. EGW speaks of 'diffusing blessings' and 'labors of love,' while Matthew 25:40 equates service to 'the least of these' with service to Christ himself.
"“While I was sleeping, someone shook my shoulder quite vigorously. I looked up, and saw a pleasant- looking lady bending over me. Said she: ‘Don't you know me? I am Sister Chase. The cars are at White River. Stop only a few moments. I live just by here, and have come down every day this week and been through the cars to meet you.’ I then remembered that I took dinner at her house at Newport. She was so glad to see us. Her mother and she keep the Sabbath alone. Her husband is conductor on the cars. She talked fast. Said she prized the Review much, as she had no meeting to attend. She wanted books to distribute to her neighbors, but had to earn all the money herself which she expended for books or for the paper. We had a profitable interview, although short, for the cars started, and we had to separate. 1T 661.2"
Sister Chase's kindness and hospitality towards Ellen White, a fellow believer, can be seen as an act of service to one of Christ's brethren, aligning with the principle in Matthew 25:40. The connection lies in the act of showing kindness to someone who is working for the Lord.
“At this meeting we introduced the case of Sister Hannah More, now sojourning in northwestern Michigan with friends who do not observe the Bible Sabbath. We stated that this servant of Christ embraced the Sabbath while performing missionary labor in Central Africa. When this was known, her services in that direction were no longer wanted, and she returned to America to seek a home and employment with those of like faith. We judge, from her present location, that in this she has been disappointed. No one in particular may be worthy of blame in her case; but it appears to us that there is either a lack of suitable provisions connected with our system of organization, for the encouragement of such persons and to assist them to a field of useful labor, or that those brethren and sisters who have had the pleasure of seeing Sister More have not done their duty. A unanimous vote was then given to invite her to find a home with the brethren in this vicinity until General Conference, when her c…
The passage discusses the treatment of a fellow believer, which echoes the principle of caring for 'the least of these my brethren'.
"God in His providence has moved upon the hearts of some of those who have riches, and has converted them to the truth, that they with their substance may assist to keep His work moving. And if those who are wealthy will not do this, if they do not fulfill the purpose of God, He will pass them by, and raise up others to fill their place who will fulfill His purpose, and with their possessions gladly distribute to meet the necessities of the cause of God. In this they will be first. God will have those in His cause who will do this. 1T 174.1"
Both passages connect actions towards others (specifically, giving to those in need) with service to God. The EGW passage speaks of distributing possessions to meet the necessities of God's cause, while Matthew 25:40 speaks of doing things for 'the least of these my brethren.'
***** Chapter 58—Duty to the Poor Inquiries are often made in regard to our duty to the poor who embrace the third message; and we ourselves have long been anxious to know how to manage with discretion the cases of poor families who embrace the Sabbath. But while at Roosevelt, New York, August 3, 1861, I was shown some things in regard to the poor. 1T 272.1 God does not require our brethren to take charge of every poor family that shall embrace this message. If they should do this, the ministers must cease to enter new fields, for the funds would be exhausted. Many are poor from their own lack of diligence and economy; they know not how to use means aright. If they should be helped, it would hurt them. Some will always be poor. If they should have the very best advantages, their cases would not be helped. They have not good calculation and would use all the means they could obtain, were it much or little. Some know nothing of denying self and economizing to keep out of debt and to get …
While not a direct parallel, both passages address the duty to the poor. Matthew 25:40 speaks of ministering to the 'least of these,' while EGW discusses the practical considerations of caring for the poor who embrace the third angel's message.
"The salvation of the heathen has long been deemed a matter that should engage the interest of Christians, and it is not more than justice to bring light to their dark borders. But home missionary work is just as much needed. The heathen are brought to our very doors. Idolatrous ignorance is within the very shadow of our homes. Something is being done for the colored people, but next to nothing compared with what others receive who already have a knowledge of the truth, who have had opportunities innumerable, but who have not half appreciated their advantages. To those who know not the truth, let the love of Jesus be presented, and it will work like leaven for the transformation of character. 8T 60.2"
Both passages emphasize caring for those in need, particularly the marginalized. Matthew 25:40 speaks of serving 'the least of these,' while EGW speaks of the 'heathen' at our doors and the neglect of the 'colored people.'
Matthew 25:41
"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:"
"“Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. Then shall they also answer Him, saying, Lord, when saw we Thee anhungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. And these shall go away into everlasting punishment; but the righteous into life eternal.” 1T 637.2"
The EGW passage directly quotes Matthew 25:41.
"The infinite love of God has been manifested in the gift of His only-begotten Son to redeem a lost race. Christ came to the earth to reveal to men the character of His Father, and His life was filled with deeds of divine tenderness and compassion. And yet Christ Himself declares, “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.” Matthew 5:18 . The same voice that with patient, loving entreaty invites the sinner to come to Him and find pardon and peace, will in the judgment bid the rejecters of His mercy, “Depart from Me, ye cursed.” Matthew 25:41 . In all the Bible, God is represented not only as a tender father but as a righteous judge. Though He delights in showing mercy, and “forgiving iniquity and transgression and sin,” yet He “will by no means clear the guilty.” Exodus 34:7 . PP 469.2"
Ellen White directly references Matthew 25:41 in this passage.
"While listening to these terrible descriptions, my imagination would be so wrought upon that the perspiration would start, and it was difficult to suppress a cry of anguish, for I seemed to already feel the pains of perdition. Then the minister would dwell upon the uncertainty of life. One moment we might be here, and the next in hell, or one moment on earth, and the next in heaven. Would we choose the lake of fire and the company of demons, or the bliss of heaven with angels for our companions? Would we hear the voice of wailing and the cursing of lost souls through all eternity, or sing the songs of Jesus before the throne? 1T 24.2"
Both passages discuss the concept of everlasting fire and the fate of the condemned. The EGW passage elaborates on the experience of those facing such a fate, while Matthew 25:41 is the biblical basis for the concept.
Matthew 25:41-46
"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal."
"“Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. Then shall they also answer Him, saying, Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. And these shall go away into everlasting punishment: but the righteous into life eternal.” Matthew 25:41-46 . 2T 25.2"
EGW directly quotes Matthew 25:41-46 to illustrate the consequences of neglecting the needs of others.
"Those on the left hand of Christ, those who had neglected Him in the person of the poor and the suffering, were unconscious of their guilt. Satan had blinded them; they had not perceived what they owed to their brethren. They had been self-absorbed, and cared not for others’ needs. DA 639.3"
EGW's description of those on the left hand of Christ aligns directly with the scenario depicted in Matthew 25:41-46, where judgment is based on neglecting the needs of the poor and suffering.
When the voice of God turns the captivity of His people, there is a terrible awakening of those who have lost all in the great conflict of life. While probation continued they were blinded by Satan's deceptions, and they justified their course of sin. The rich prided themselves upon their superiority to those who were less favored; but they had obtained their riches by violation of the law of God. They had neglected to feed the hungry, to clothe the naked, to deal justly, and to love mercy. They had sought to exalt themselves and to obtain the homage of their fellow creatures. Now they are stripped of all that made them great and are left destitute and defenseless. They look with terror upon the destruction of the idols which they preferred before their Maker. They have sold their souls for earthly riches and enjoyments, and have not sought to become rich toward God. The result is, their lives are a failure; their pleasures are now turned to gall, their treasures to corruption. The gai…
The EGW passage elaborates on the judgment scene described in Matthew 25:41-46, focusing on the neglect of the needy and the consequences of prioritizing earthly riches over spiritual wealth. The themes of judgment and the criteria for it are clearly parallel.
"The rich man did not belong to the class represented by the unjust judge, who openly declared his disregard for God and man. He claimed to be a son of Abraham. He did not treat the beggar with violence or require him to go away because the sight of him was disagreeable. If the poor, loathsome specimen of humanity could be comforted by beholding him as he entered his gates, the rich man was willing that he should remain. But he was selfishly indifferent to the needs of his suffering brother. COL 261.1"
Both passages deal with the consequences of neglecting the needs of the poor and suffering. While not a direct quote, the principle is the same.
"Many have indulged in needless expense, merely to gratify the feelings, the taste, and the eye, when the cause needed the very means thus used, and when some of the servants of God were poorly clothed and were crippled in their labor for lack of means. Said the angel: “Their time to do will soon be past. Their works show that self is their idol, and to it they sacrifice.” Self must first be gratified; their feeling is: “Am I my brother's keeper?” Warning after warning many have received, but heeded not. Self is the main object, and to it everything must bow. 1T 115.1"
Both passages address the importance of caring for the needs of others, particularly the poor and vulnerable. Matthew 25:41-46 describes the judgment based on these actions, while EGW applies this principle to the context of supporting the church and its members.
Matthew 25:42
"For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink:"
"“Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. Then shall they also answer Him, saying, Lord, when saw we Thee anhungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. And these shall go away into everlasting punishment; but the righteous into life eternal.” 1T 637.2"
The EGW passage directly quotes Matthew 25:42.
"You both need to come more into sympathy with other minds. Christ is our example; He identified Himself with suffering humanity; He made the necessities of others a consideration of His own. When His brethren suffered, He suffered with them. Any slight or neglect of His disciples is the same as if done to Christ Himself. Thus He says: “I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink.” 4T 63.3"
EGW directly quotes Matthew 25:42, making the connection undeniable.
"But Christ beholds it all, and He says, It was I who was hungry and thirsty. It was I who was a stranger. It was I who was sick. It was I who was in prison. While you were feasting at your bountifully spread table, I was famishing in the hovel or the empty street. While you were at ease in your luxurious home, I had not where to lay My head. While you crowded your wardrobe with rich apparel, I was destitute. While you pursued your pleasures, I languished in prison. DA 639.5"
The EGW passage directly alludes to Matthew 25:42, echoing the language and sentiment of Christ's words about neglecting the needs of the hungry and thirsty.
"say, “I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: ...naked, and ye clothed Me not: sick, and in prison, and ye visited Me not”? Matthew 25:42, 43 . MH 287.4"
EGW directly quotes Matthew 25:42 and 43.
"When you place a useless or extravagant article of clothing upon your person, you are withholding from the naked. When you spread your tables with a needless variety of costly food, you are neglecting to feed the hungry. How stands your record, professed Christian? Do not, I beseech you, lay out in foolish and hurtful indulgences that which God requires in His treasury, and the portion which should be given to the poor. Let us not clothe ourselves with costly apparel, but, like women professing godliness, with good works. Let not the cry of the widow and the fatherless go up to heaven against us. Let not the blood of souls be found on our garments. Let not precious probationary time be squandered in cherishing pride of heart. Are there no poor to be visited? no dim eyes for whom you can read the word of God? no desponding, discouraged ones that need your words of comfort and your prayers? 4T 646.2"
The EGW passage directly echoes the sentiment of Matthew 25:42, focusing on the neglect of the hungry and needy due to extravagance. The connection is clear and meaningful.
Matthew 25:42-45
"For I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me."
"A spirit of prejudice respecting means came over us during the past winter, causing us to feel that Brother W. was asking for means when he did not need it. We now ascertain that at this very time he was really in want, and we were wrong in that we did not inquire into the case as we should. We acknowledge that this feeling was unfounded and cruel, though it was caused by misapprehension of the facts in the case. 1T 611.1"
The EGW passage describes a failure to provide for Brother White's needs, which is thematically similar to Matthew 25:42-45, where Jesus condemns those who neglect the hungry, thirsty, and needy. The parallel is strong and directly relevant.
Matthew 25:43
"I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not."
"“Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. Then shall they also answer Him, saying, Lord, when saw we Thee anhungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. And these shall go away into everlasting punishment; but the righteous into life eternal.” 1T 637.2"
The EGW passage is a direct quote from Matthew 25:43.
Matthew 25:44
"Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?"
"“Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. Then shall they also answer Him, saying, Lord, when saw we Thee anhungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. And these shall go away into everlasting punishment; but the righteous into life eternal.” 1T 637.2"
The EGW passage is a direct quote from Matthew 25:44.
Matthew 25:45
"Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me."
"Your faith must be something more than it has been, or you will be weighed in the balances and found wanting. At the last day the final decision by the Judge of all the earth will turn upon our interest in, and practical labor for, the needy, the oppressed, the tempted. You cannot always pass these by on the other side and yourselves find entrance as redeemed sinners into the city of God. “Inasmuch,” says Christ, “as ye did it not to one of the least of these, ye did it not to Me.” 5T 612.2"
EGW directly quotes Matthew 25:45, making it a clear and explicit allusion.
"“Then shall He say also unto them on the left hand, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave Me no meat: I was thirsty, and ye gave Me no drink: I was a stranger, and ye took Me not in: naked, and ye clothed Me not: sick, and in prison, and ye visited Me not. Then shall they also answer Him, saying, Lord, when saw we Thee anhungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to Me. And these shall go away into everlasting punishment; but the righteous into life eternal.” 1T 637.2"
The EGW passage is a direct quote from Matthew 25:45.
"From what we have since learned of the cold, indifferent treatment which Sister More met with at Battle Creek, it is evident that in stating that no one in particular was worthy of censure in her case, my husband took altogether a too charitable view of the matter. When all the facts are known, no Christian could but blame all members of that church who knew her circumstances and did not individually interest themselves in her behalf. It certainly was the duty of the officers to do this and report to the church, if others did not take up the matter before them. But individual members of that or any other church should not feel excused from taking an interest in such persons. After what has been said in the Review of this self-sacrificing servant of Christ, every reader of the Review in Battle Creek, on learning that she had come to the city, would have been excused for giving her a personal call and inquiring into her wants. 1T 669.2"
Both passages address the failure to care for those in need. The EGW passage specifically criticizes the lack of individual and collective responsibility towards Sister More, echoing the sentiment in Matthew 25:45 about neglecting 'the least of these'.
"“Where also our Lord was crucified.” This specification of the prophecy was also fulfilled by France. In no land had the spirit of enmity against Christ been more strikingly displayed. In no country had the truth encountered more bitter and cruel opposition. In the persecution which France had visited upon the confessors of the gospel, she had crucified Christ in the person of His disciples. GC 271.1"
The EGW passage draws a parallel between the persecution of Christians in France and the crucifixion of Christ, echoing the sentiment in Matthew 25:45 that mistreating the least of Jesus' followers is akin to mistreating Jesus himself. The confidence is increased due to the direct connection made by EGW.
"Many today are making a similar mistake. They separate their duties into two distinct classes. The one class is made up of great things, to be regulated by the law of God; the other class is made up of so-called little things, in which the command, “Thou shalt love thy neighbour as thyself,” is ignored. This sphere of work is left to caprice, subject to inclination or impulse. Thus the character is marred, and the religion of Christ misrepresented. COL 382.2"
Both passages deal with neglecting the needs of others and the consequences of such neglect. Matthew 25:45 speaks of neglecting 'the least of these' as neglecting Christ himself, while the EGW passage speaks of neglecting the command to love your neighbor as yourself.
"with indifference and contempt upon those who have laid the temple of the soul in ruins. Others neglect the poor from a different motive. They are working, as they believe, in the cause of Christ, seeking to build up some worthy enterprise. They feel that they are doing a great work, and they cannot stop to notice the wants of the needy and distressed. In advancing their supposedly great work they may even oppress the poor. They may place them in hard and trying circumstances, deprive them of their rights, or neglect their needs. Yet they feel that all this is justifiable because they are, as they think, advancing the cause of Christ. COL 382.3"
Both passages address the issue of neglecting the needs of others, even while claiming to serve God. Matthew 25:45 highlights the consequences of neglecting 'the least of these,' while the EGW passage describes how some neglect the poor in pursuit of what they believe is a great work for Christ.
"Poor Sister More! When we heard that she was dead, my husband felt terrible. We both felt as though a dear mother, for whose society our very hearts yearned, was no more. Some may say, If we had stood in the place of those who knew something of this sister's wishes and wants, we would not have done as they did. I hope you will never have to suffer the stings of conscience which some must feel who were so interested in their own affairs as to be unwilling to bear any responsibility in her case. May God pity those who are so afraid of deception as to neglect a worthy, self-sacrificing servant of Christ. The remark was made as an excuse for this neglect: We have been bitten so many times that we are afraid of strangers. Did our Lord and His disciples instruct us to be very cautious and not entertain strangers, lest we should possibly make some mistake and get bitten by having the trouble of caring for an unworthy person? 1T 679.1"
The EGW passage directly relates to Matthew 25:45. EGW criticizes the neglect of Sister More, connecting it to the idea that neglecting the needs of others is akin to neglecting Christ himself. The passage highlights the consequences of failing to care for the 'least of these,' aligning with the verse's message.
"What an account men will by and by have to render for their selfish use of God's money! Those who disregard the provision God has made for the poor will find not only that they have robbed their fellow men, but that in robbing them they have robbed God and have embezzled His goods. 6T 385.1"
EGW's statement about robbing God by neglecting the poor echoes the principle in Matthew 25:45, where Jesus equates actions (or inactions) towards the 'least of these' with actions towards Himself.
"while duties to the living—duties which Christ has plainly enjoined—are left undone. DA 618.1"
The EGW passage refers to 'duties to the living' which aligns with the principle illustrated in Matthew 25:45 about caring for the needy as serving Christ.
"Now Christ had spoken to Saul with His own voice, saying, “Saul, Saul, why persecutest thou Me?” And the question, “Who art Thou, Lord?” was answered by the same voice, “I am Jesus whom thou persecutest.” Christ here identifies Himself with His people. In persecuting the followers of Jesus, Saul had struck directly against the Lord of heaven. In falsely accusing and testifying against them, he had falsely accused and testified against the Saviour of the world. AA 117.1"
Both passages connect actions against believers with actions against Christ. The EGW passage explicitly states that persecuting Jesus' followers is persecuting Jesus himself, which is the core message of Matthew 25:45.
"and slighting and neglecting the poor is a crime in the sight of God. Those who are surrounded with all the comforts of life, or who are petted and pampered by the world because they are rich, do not feel the need of sympathy and tender consideration as do persons whose lives have been one long struggle with poverty. The latter have but little in this life to make them happy or cheerful, and they will appreciate sympathy and love. Physicians and helpers should in no case neglect this class, for by so doing they may neglect Christ in the person of His saints. 4T 551.1"
The EGW passage alludes to Matthew 25:45, emphasizing that neglecting the poor is akin to neglecting Christ himself. The connection is clear and intentional.
"God permits the wicked to prosper and to reveal their enmity against Him, that when they shall have filled up the measure of their iniquity all may see His justice and mercy in their utter destruction. The day of His vengeance hastens, when all who have transgressed His law and oppressed His people will meet the just recompense of their deeds; when every act of cruelty or injustice toward God's faithful ones will be punished as though done to Christ Himself. GC 48.2"
The EGW passage states that cruelty and injustice toward God's faithful ones will be punished as though done to Christ Himself. This directly reflects the principle in Matthew 25:45, where Jesus equates actions done (or not done) to the 'least of these' with actions done (or not done) to Himself.
"The customs of the world are no criterion for the Christian. He is not to imitate its sharp practices, its overreaching, its extortion. Every unjust act toward a fellow being is a violation of the golden rule. Every wrong done to the children of God is done to Christ Himself in the person of His saints. Every attempt to take advantage of the ignorance, weakness, or misfortune of another is registered as fraud in the ledger of heaven. He who truly fears God, would rather toil day and night, and eat the bread of poverty, than to indulge the passion for gain that oppresses the widow and fatherless or turns the stranger from his right. PK 651.3"
The EGW passage states that wrongs done to God's children are done to Christ, which is the core principle of Matthew 25:45. The EGW passage applies this principle to specific acts of injustice.
"slander or ridicule is insulting Jesus. Our Saviour marks every wrong done to His followers. 5T 244.3"
The EGW statement echoes the sentiment of Matthew 25:45, where Jesus identifies himself with the 'least of these' and considers actions done to them as done to him. Slander and ridicule of believers is thus seen as insulting Jesus.
"Everywhere there is a tendency to substitute the work of organizations for individual effort. Human wisdom tends to consolidation, to centralization, to the building up of great churches and institutions. Multitudes leave to institutions and organizations the work of benevolence; they excuse themselves from contact with the world, and their hearts grow cold. They become self-absorbed and unimpressible. Love for God and man dies out of the soul. MH 147.3"
Both passages emphasize the importance of individual action and personal responsibility in caring for the needy, rather than relying solely on organizations. The EGW passage expands on the principle found in Matthew 25:45.
"But “if thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not He that pondereth the heart consider it? and He that keepeth thy soul, doth not He know it? and shall not He render to every man according to his works?” Proverbs 24:11, 12 . In the great Judgment day, those who have not worked for Christ, who have drifted along thinking of themselves, caring for themselves, will be placed by the Judge of the whole earth with those who did evil. They receive the same condemnation. DA 641.4"
Both passages address the judgment of those who neglect the needs of others. Matthew 25:45 provides a specific example of neglecting 'the least of these,' while Proverbs 24:11-12 speaks more generally about failing to deliver those in danger. EGW connects the two by applying the principle of Proverbs to the idea of working for Christ.
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 deal with neglecting the needs of others, particularly those who are vulnerable. EGW's passage speaks of neglecting a missionary, while Matthew 25:45 speaks of neglecting 'the least of these.' The underlying principle of caring for those in need connects them.
The warning is for all time. Christ's act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ's merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worsh…
Both passages address the importance of ministering to others and the condemnation of selfishness. EGW's description of those who live only for themselves mirrors the judgment in Matthew 25:45 against those who neglect the needs of others.
Their principles and positions in political matters are a great hindrance to their spiritual advancement. These are a constant snare to them and a reproach to our faith, and those who retain these principles will eventually be brought just where the enemy would be glad to have them, where they will be finally separated from Sabbathkeeping Christians. These brethren cannot receive the approval of God while they lack sympathy for the oppressed colored race and are at variance with the pure, republican principles of our Government. God has no more sympathy with rebellion upon earth than with the rebellion in heaven, when the great rebel questioned the foundation of God's government and was thrust out with all who sympathized with him in his rebellion. 1T 534.1 ***** Chapter 93—Usury In the view given me in Rochester, New York, December 25, 1865, I was shown that the subject of taking usury should be considered by Sabbathkeepers. Wealthy men have no right to take interest from their poor b…
Both passages deal with the treatment of the less fortunate. The EGW passage speaks of a lack of sympathy for the oppressed, while Matthew 25:45 speaks of neglecting the needs of 'the least of these.' While not a direct quote or explicit allusion, there is a clear thematic overlap.
Matthew 25:46
"And these shall go away into everlasting punishment: but the righteous into life eternal."
"I thought that the fate of the condemned sinner would be mine, to endure the flames of hell forever, even as long as God Himself existed. This impression deepened upon my mind until I feared that I would lose my reason. I would look upon the dumb beasts with envy, because they had no soul to be punished after death. Many times the wish arose that I had never been born. 1T 25.2"
Both passages deal with the concept of everlasting punishment. The EGW passage reflects a fear of this punishment, which is described in Matthew 25:46.
"The Doctrine of Eternal Punishment In my mind the justice of God eclipsed His mercy and love. The mental anguish I passed through at this time was very great. I had been taught to believe in an eternally burning hell; and as I thought of the wretched state of the sinner without God, without hope, I was in deep despair. I feared that I should be lost, and that I should live throughout eternity suffering a living death. The horrifying thought was ever before me, that my sins were too great to be forgiven, and that I should be forever lost. LS 29"
Both passages discuss the concept of eternal punishment, although EGW is reacting against the doctrine while Matthew presents it.