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 27:1
"When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:"
"Chapter 75—Before Annas and the Court of Caiaphas This chapter is based on Matthew 26:57-75 ; Matthew 27:1 ; Mark 14:53-72 ; Mark 15:1 ; Luke 22:54-71 ; John 18:13-27 . Over the brook Kedron, past gardens and olive groves, and through the hushed streets of the sleeping city, they hurried Jesus. It was past midnight, and the cries of the hooting mob that followed Him broke sharply upon the still air. The Saviour was bound and closely guarded, and He moved painfully. But in eager haste His captors made their way with Him to the palace of Annas, the ex-high priest. DA 698"
Ellen White directly references Matthew 27:1 in this passage.
"As soon as it was day, the Sanhedrin again assembled, and again Jesus was brought into the council room. He had declared Himself the Son of God, and they had construed His words into a charge against Him. But they could not condemn Him on this, for many of them had not been present at the night session, and they had not heard His words. And they knew that the Roman tribunal would find in them nothing worthy of death. But if from His own lips they could all hear those words repeated, their object might be gained. His claim to the Messiahship they might construe into a seditious political claim. DA 714.1"
Both passages describe the Sanhedrin assembling in the morning to further their plans against Jesus. The EGW passage provides more detail about their motives, but the core event is the same.
Matthew 27:2
"And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor."
"As Joseph was sold to the heathen by his own brothers, so Christ was sold to His bitterest enemies by one of His disciples. Joseph was falsely accused and thrust into prison because of his virtue; so Christ was despised and rejected because His righteous, self-denying life was a rebuke to sin; and though guilty of no wrong, He was condemned upon the testimony of false witnesses. And Joseph's patience and meekness under injustice and oppression, his ready forgiveness and noble benevolence toward his unnatural brothers, represent the Saviour's uncomplaining endurance of the malice and abuse of wicked men, and His forgiveness, not only of His murderers, but of all who have come to Him confessing their sins and seeking pardon. PP 239.4"
The EGW passage draws a thematic parallel between Joseph being sold and Jesus being delivered to Pilate. While not a direct allusion, the comparison highlights a similar act of betrayal and injustice.
Matthew 27:3
"Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,"
"The wicked are filled with regret, not because of their sinful neglect of God and their fellow men, but because God has conquered. They lament that the result is what it is; but they do not repent of their wickedness. They would leave no means untried to conquer if they could. GC 654.2"
Both passages describe regret without repentance. Judas regretted his actions, but his repentance was self-focused, not God-focused. EGW describes the wicked as regretting the outcome, not their sin.
Matthew 27:3-4
"Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that."
"The tall form of Judas was now seen pressing through the startled throng. His face was pale and haggard, and great drops of sweat stood on his forehead. Rushing to the throne of judgment, he threw down before the high priest the pieces of silver that had been the price of his Lord's betrayal. Eagerly grasping the robe of Caiaphas, he implored him to release Jesus, declaring that He had done nothing worthy of death. Caiaphas angrily shook him off, but was confused, and knew not what to say. The perfidy of the priests was revealed. It was evident that they had bribed the disciple to betray his Master. DA 721.5"
The EGW passage directly recounts and expands upon the events described in Matthew 27:3-4, making it a clear explicit allusion.
Matthew 27:3-5
"Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself."
There are too many confessions like that of Pharaoh when he was suffering the judgments of God. He acknowledged his sin in order to escape further punishment, but returned to his defiance of heaven as soon as the plagues were stayed. Balaam's confession was of a similar character. Terrified by the angel standing in his pathway with drawn sword, he acknowledged his guilt, lest he should lose his life. There was no genuine repentance for sin, no contrition, no conversion of purpose, no abhorrence of evil, and no worth or virtue in his confession. Judas Iscariot, after betraying his Lord, returned to the priests, exclaiming: “I have sinned in that I have betrayed the innocent blood.” But his confession was not of such a character as would commend him to the mercy of God. It was forced from his guilty soul by an awful sense of condemnation and a fearful looking for of judgment. The consequences that were to result to him drew forth this acknowledgment of his great sin. There was no deep, h…
Both passages discuss Judas's confession and highlight its lack of genuine repentance. EGW uses Judas as an example of confession without true contrition, which is directly related to the biblical account in Matthew 27:3-5.
Matthew 27:4
"Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that."
"There are many who fail to understand the true nature of repentance. Multitudes sorrow that they have sinned and even make an outward reformation because they fear that their wrongdoing will bring suffering upon themselves. But this is not repentance in the Bible sense. They lament the suffering rather than the sin. Such was the grief of Esau when he saw that the birthright was lost to him forever. Balaam, terrified by the angel standing in his pathway with drawn sword, acknowledged his guilt lest he should lose his life; but there was no genuine repentance for sin, no conversion of purpose, no abhorrence of evil. Judas Iscariot, after betraying his Lord, exclaimed, “I have sinned in that I have betrayed the innocent blood.” Matthew 27:4 . SC 23.3"
Ellen White directly references Matthew 27:4 in this passage.
"Jewish rulers. At every movement he looked for Him to surprise His enemies, by appearing before them as the Son of God, and setting at nought all their plots and power. But as hour after hour went by, and Jesus submitted to all the abuse heaped upon Him, a terrible fear came to the traitor that he had sold his Master to His death. DA 721.3 As the trial drew to a close, Judas could endure the torture of his guilty conscience no longer. Suddenly a hoarse voice rang through the hall, sending a thrill of terror to all hearts: He is innocent; spare Him, O Caiaphas! DA 721.4"
The EGW passage directly recounts Judas's statement in Matthew 27:4, making it an explicit allusion.
"“I have sinned,” again cried Judas, “in that I have betrayed the innocent blood.” But the high priest, regaining his self-possession, answered with scorn, “What is that to us? see thou to that.” Matthew 27:4 . The priests had been willing to make Judas their tool; but they despised his baseness. When he turned to them with confession, they spurned him. DA 722.1"
EGW directly quotes Matthew 27:4, making this an explicit allusion.
"Judas rushed through the multitude, confessing that he had sinned in betraying innocent blood. He offered the priests the money which they had paid him, and entreated them to release Jesus, declaring that He was entirely innocent. EW 171.2"
The EGW passage directly quotes and elaborates on Judas' confession and the priests' response as recorded in Matthew 27:4. This is a clear and direct allusion.
"For a short time vexation and confusion kept the priests silent. They did not wish the people to know that they had hired one of the professed followers of Jesus to betray Him into their hands. Their hunting Jesus like a thief and taking Him secretly, they wished to hide. But the confession of Judas, and his haggard, guilty appearance, exposed the priests before the multitude, showing that it was hatred that had caused them to take Jesus. As Judas loudly declared Jesus to be innocent, the priests replied, “What is that to us? see thou to that.” They had Jesus in their power, and were determined to make sure of Him. Judas, overwhelmed with anguish, threw the money that he now despised at the feet of those who had hired him, and, in anguish and horror, went and hanged himself. EW 172.1"
This passage is very similar to pair 2, and again directly quotes and expands upon the events described in Matthew 27:4.
"The confession was forced from his guilty soul by an awful sense of condemnation and a fearful looking for of judgment. The consequences that were to result to him filled him with terror, but there was no deep, heartbreaking grief in his soul, that he had betrayed the spotless Son of God and denied the Holy One of Israel. Pharaoh, when suffering under the judgments of God, acknowledged his sin in order to escape further punishment, but returned to his defiance of Heaven as soon as the plagues were stayed. These all lamented the results of sin, but did not sorrow for the sin itself. SC 24.1"
Both passages describe a confession of sin (Judas in Matthew, unnamed individuals in EGW) motivated by fear of consequences rather than genuine repentance. The betrayal of innocent blood is a key parallel.
"Those professed Christians who come up to that last fearful conflict unprepared will, in their despair, confess their sins in words of burning anguish, while the wicked exult over their distress. These confessions are of the same character as was that of Esau or of Judas. Those who make them, lament the result of transgression, but not its guilt. They feel no true contrition, no abhorrence of evil. They acknowledge their sin, through fear of punishment; but, like Pharaoh of old, they would return to their defiance of Heaven should the judgments be removed. GC 620.3"
Both passages discuss confessions of sin that lack genuine repentance. The EGW passage uses Judas' confession as an example of lamenting the consequences of sin without true contrition, which directly relates to Matthew 27:4 where Judas expresses remorse but not repentance.
Matthew 27:5
"And he cast down the pieces of silver in the temple, and departed, and went and hanged himself."
"Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself. DA 722.4"
The EGW passage directly recounts Judas's suicide by hanging, mirroring the account in Matthew 27:5.
"Later that same day, on the road from Pilate's hall to Calvary, there came an interruption to the shouts and jeers of the wicked throng who were leading Jesus to the place of crucifixion. As they passed a retired spot, they saw at the foot of a lifeless tree, the body of Judas. It was a most revolting sight. His weight had broken the cord by which he had hanged himself to the tree. In falling, his body had been horribly mangled, and dogs were now devouring it. His remains were immediately buried out of sight; but there was less mockery among the throng, and many a pale face revealed the thoughts within. Retribution seemed already visiting those who were guilty of the blood of Jesus. DA 722.5"
The EGW passage describes Judas's suicide in detail, directly alluding to Matthew 27:5. While the details differ slightly, the core event is the same.
Matthew 27:12-14
"And when he was accused of the chief priests and elders, he answered nothing. Then said Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word; insomuch that the governor marvelled greatly."
"As a people, we must stand as did the world's Redeemer. When in controversy with Satan in regard to the body of Moses, Christ “durst not bring against him a railing accusation.” [ Jude 9 .] He had every provocation to do this, and Satan was disappointed because he could not arouse in Christ a spirit of retaliation. Satan was ready to misinterpret everything that was done by Jesus; and the Saviour would give him no occasion, not the semblance of an excuse. He would not turn from His straightforward course of truth in order to follow the wanderings, and twistings, and turnings, and prevarications of Satan. GW 324.4"
Both passages illustrate Jesus's refusal to engage in contentious arguments or defend himself against accusations. The EGW passage refers to Christ's interaction with Satan and his refusal to be drawn into Satan's tactics, while Matthew 27:12-14 describes Jesus's silence in the face of accusations before Pilate. The thematic parallel is Jesus's refusal to engage in fruitless arguments.
Matthew 27:13
"Then said Pilate unto him, Hearest thou not how many things they witness against thee?"
"When they heard His answer, Caiaphas and those that were with him called Pilate to witness that Jesus had admitted the crime with which He was charged. With noisy cries, priests, scribes, and rulers demanded that He be sentenced to death. The cries were taken up by the mob, and the uproar was deafening. Pilate was confused. Seeing that Jesus made no answer to His accusers, Pilate said to Him, “Answerest Thou nothing? behold how many things they witness against Thee. But Jesus yet answered nothing.” DA 726.2"
The EGW passage directly quotes and elaborates on the events described in Matthew 27:13, making it a clear explicit allusion.
Matthew 27:15
"Now at that feast the governor was wont to release unto the people a prisoner, whom they would."
now bethought himself of a custom which might serve to secure Christ's release. It was customary at this feast to release some one prisoner whom the people might choose. This custom was of pagan invention; there was not a shadow of justice in it, but it was greatly prized by the Jews. The Roman authorities at this time held a prisoner named Barabbas, who was under sentence of death. This man had claimed to be the Messiah. He claimed authority to establish a different order of things, to set the world right. Under satanic delusion he claimed that whatever he could obtain by theft and robbery was his own. He had done wonderful things through satanic agencies, he had gained a following among the people, and had excited sedition against the Roman government. Under cover of religious enthusiasm he was a hardened and desperate villain, bent on rebellion and cruelty. By giving the people a choice between this man and the innocent Saviour, Pilate thought to arouse them to a sense of justice. H…
EGW expands on the custom of releasing a prisoner at the feast, as mentioned in Matthew 27:15. While not a direct quote, it elaborates on the context and significance of the event.
Matthew 27:17
"Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?"
"Some of those who listened to the apostles had taken an active part in the condemnation and death of Christ. Their voices had mingled with the rabble in calling for His crucifixion. When Jesus and Barabbas stood before them in the judgment hall and Pilate asked, “Whom will ye that I release unto you?” they had shouted, “Not this Man, but Barabbas!” Matthew 27:17 ; John 18:40 . When Pilate delivered Christ to them, saying, “Take ye Him, and crucify Him: for I find no fault in Him;” “I am innocent of the blood of this just Person,” they had cried, “His blood be on us, and on our children.” John 19:6 ; Matthew 27:24, 25 . AA 42.3"
Ellen White directly references Matthew 27:17 in this passage.
Matthew 27:18
"For he knew that for envy they had delivered him."
"as Pilate was satisfied that Christ had been accused through malice and envy. DA 729.1"
The EGW passage directly reflects the principle stated in Matthew 27:18, that Pilate recognized Jesus was accused out of envy.
"The life of Joseph illustrates the life of Christ. It was envy that moved the brothers of Joseph to sell him as a slave; they hoped to prevent him from becoming greater than themselves. And when he was carried to Egypt, they flattered themselves that they were to be no more troubled with his dreams, that they had removed all possibility of their fulfillment. But their own course was overruled by God to bring about the very event that they designed to hinder. So the Jewish priests and elders were jealous of Christ, fearing that He would attract the attention of the people from them. They put Him to death, to prevent Him from becoming king, but they were thus bringing about this very result. PP 239.2"
Both passages discuss envy as a motivator for actions against a righteous figure. Matthew 27:18 explicitly states that Jesus was delivered up out of envy. The EGW passage draws a parallel between the envy of Joseph's brothers and the envy of the Jewish priests towards Christ, strengthening the connection.
"Pilate at this time had no thought of condemning Jesus. He knew that the Jews had accused Him through hatred and prejudice. He knew what his duty was. Justice demanded that Christ should be immediately released. But Pilate dreaded the ill will of the people. Should he refuse to give Jesus into their hands, a tumult would be raised, and this he feared to meet. When he heard that Christ was from Galilee, he decided to send Him to Herod, the ruler of that province, who was then in Jerusalem. By this course, Pilate thought to shift the responsibility of the trial from himself to Herod. He also thought this a good opportunity to heal an old quarrel between himself and Herod. And so it proved. The two magistrates made friends over the trial of the Saviour. DA 728.2"
Both passages highlight Pilate's awareness of the Jews' envy as a motive for accusing Jesus. The EGW passage expands on Pilate's motivations and actions based on this understanding.
Matthew 27:19
"When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him."
"“Have thou nothing to do with that just Man: for I have suffered many things this day in a dream because of Him.” DA 732.3"
The EGW passage is a direct quote from Matthew 27:19.
From the first, Pilate was convicted that Jesus was no common man. He believed Him to be an excellent character, and entirely innocent of the charges brought against Him. The angels who were witnessing the scene marked the convictions of the Roman governor, and to save him from engaging in the awful act of delivering Christ to be crucified, an angel was sent to Pilate's wife, and gave her information through a dream that it was the Son of God in whose trial her husband was engaged, and that He was an innocent sufferer. She immediately sent a message to Pilate, stating that she had suffered many things in a dream on account of Jesus and warning him to have nothing to do with that holy man. The messenger, pressing hastily through the crowd, placed the letter in the hands of Pilate. As he read, he trembled and turned pale, and at once determined to have nothing to do with putting Christ to death. If the Jews would have the blood of Jesus, he would not give his influence to it, but would l…
The EGW passage directly expands upon the biblical account of Pilate's wife's dream and her message to him. The core elements are the same, with EGW adding details about the angel's involvement.
Even now Pilate was not left to act blindly. A message from God warned him from the deed he was about to commit. In answer to Christ's prayer, the wife of Pilate had been visited by an angel from heaven, and in a dream she had beheld the Saviour and conversed with Him. Pilate's wife was not a Jew, but as she looked upon Jesus in her dream, she had no doubt of His character or mission. She knew Him to be the Prince of God. She saw Him on trial in the judgment hall. She saw the hands tightly bound as the hands of a criminal. She saw Herod and his soldiers doing their dreadful work. She heard the priests and rulers, filled with envy and malice, madly accusing. She heard the words, “We have a law, and by our law He ought to die.” She saw Pilate give Jesus to the scourging, after he had declared, “I find no fault in Him.” She heard the condemnation pronounced by Pilate, and saw him give Christ up to His murderers. She saw the cross uplifted on Calvary. She saw the earth wrapped in darkness,…
The EGW passage elaborates on the dream Pilate's wife had, which is directly mentioned in Matthew 27:19. It's an expansion of the biblical account.
"While Pilate was hesitating as to what he should do, a messenger pressed through the crowd, and handed him the letter from his wife, which read: DA 732.2"
This is a direct reference to the event described in Matthew 27:19, where Pilate receives a message from his wife. The EGW passage explicitly mentions the letter from Pilate's wife.
"Christ's appearance made a favorable impression upon Pilate. His better nature was roused. He had heard of Jesus and His works. His wife had told him something of the wonderful deeds performed by the Galilean prophet, who cured the sick and raised the dead. Now this revived as a dream in Pilate's mind. He recalled rumors that he had heard from several sources. He resolved to demand of the Jews their charges against the prisoner. DA 724.2"
EGW directly refers to the influence of Pilate's wife's dream, which is explicitly mentioned in Matthew 27:19. This is a clear and direct connection.
"Pilate was startled. He had no correct idea of Christ and His mission; but he had an indistinct faith in God and in beings superior to humanity. A thought that had once before passed through his mind now took more definite shape. He questioned whether it might not be a divine being that stood before him, clad in the purple robe of mockery, and crowned with thorns. DA 736.3"
While not a direct quote, the EGW passage describes Pilate's unease and consideration of Jesus' possible divinity, which is thematically linked to the dream of Pilate's wife in Matthew 27:19. The connection is not strong, but plausible.
Matthew 27:20
"But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus."
"If God thus punished the cruelty of a heathen nation, how must He regard those who, professing to be His people, will make war upon their own brethren who are worn and wearied laborers in His cause? Satan has great power over those who yield to his control. It was the chief priests and elders—the religious teachers of the people—that urged on the murderous throng from the judgment hall to Calvary. There are hearts today among the professed followers of Christ inspired by the same spirit that clamored for the crucifixion of our Saviour. Let the workers of evil remember that to all their acts there is one witness, a holy, sin-hating God. He will bring all their works into judgment, with every secret thing. 5T 245.2"
Both passages highlight the role of religious leaders in instigating evil. Matthew 27:20 describes the chief priests and elders persuading the multitude to crucify Jesus, while the EGW passage draws a parallel to those who, professing to be Christ's followers, exhibit the same spirit of animosity and persecution.
"Satan and his angels determined to make Christ's death as humiliating as possible. They filled the hearts of the Jewish leaders with feelings of bitter hatred against the Saviour. Controlled by the enemy, priests and rulers stirred the multitude to take part against the Son of God. Aside from Pilate's declaration of His innocence, no one spoke a word in His favor. And even Pilate, knowing His innocence, gave Him over to the abuse of men under the control of Satan. 9T 229.1"
Both passages describe the role of the Jewish leaders in inciting the crowd against Jesus. EGW elaborates on the influence of Satan in this process, which aligns with the account in Matthew 27:20.
"At last the princes, enraged over the repeated counsels of Jeremiah, which were contrary to their set policy of resistance, made a vigorous protest before the king, urging that the prophet was an enemy to the nation, and that his words had weakened the hands of the people and brought misfortune upon them; therefore he should be put to death. PK 455.4"
Both passages describe leaders influencing others to condemn a righteous individual (Jeremiah and Jesus) who spoke against their policies or actions.
Matthew 27:21
"The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas."
"Like the bellowing of wild beasts came the answer of the mob, “Release unto us Barabbas!” Louder and louder swelled the cry, Barabbas! Barabbas! Thinking that the people had not understood his question, Pilate asked, “Will ye that I release unto you the King of the Jews?” But they cried out again, “Away with this Man, and release unto us Barabbas”! “What shall I do then with Jesus which is called Christ?” Pilate asked. Again the surging multitude roared like demons. Demons themselves, in human form, were in the crowd, and what could be expected but the answer, “Let Him be crucified”? DA 733.2"
EGW directly quotes and paraphrases the exchange between Pilate and the crowd regarding the release of Barabbas, closely following the narrative in Matthew 27:21.
Matthew 27:21-23
"The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified."
The hour of Christ's glorification had come. He was standing in the shadow of the cross, and the inquiry of the Greeks showed Him that the sacrifice He was about to make would bring many sons and daughters to God. He knew that the Greeks would soon see Him in a position they did not then dream of. They would see Him placed beside Barabbas, a robber and murderer, who would be chosen for release before the Son of God. They would hear the people, inspired by the priests and rulers, making their choice. And to the question, “What shall I do then with Jesus which is called Christ?” the answer would be given, “Let Him be crucified.” Matthew 27:22 . By making this propitiation for the sins of men, Christ knew that His kingdom would be perfected, and would extend throughout the world. He would work as the Restorer, and His Spirit would prevail. For a moment He looked into futurity, and heard the voices proclaiming in all parts of the earth, “Behold the Lamb of God, which taketh away the sin of…
EGW directly quotes and elaborates on the events described in Matthew 27:21-23, including the question of what to do with Jesus.
Matthew 27:22
"Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified."
The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ's beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishnes…
Ellen White directly references Matthew 27:22 in this passage.
The hour of Christ's glorification had come. He was standing in the shadow of the cross, and the inquiry of the Greeks showed Him that the sacrifice He was about to make would bring many sons and daughters to God. He knew that the Greeks would soon see Him in a position they did not then dream of. They would see Him placed beside Barabbas, a robber and murderer, who would be chosen for release before the Son of God. They would hear the people, inspired by the priests and rulers, making their choice. And to the question, “What shall I do then with Jesus which is called Christ?” the answer would be given, “Let Him be crucified.” Matthew 27:22 . By making this propitiation for the sins of men, Christ knew that His kingdom would be perfected, and would extend throughout the world. He would work as the Restorer, and His Spirit would prevail. For a moment He looked into futurity, and heard the voices proclaiming in all parts of the earth, “Behold the Lamb of God, which taketh away the sin of…
Ellen White directly references Matthew 27:22 in this passage.
"presents Him as the veriest tyrant in the universe. This widespread dogma has turned thousands to universalism, infidelity, and atheism. The word of God is plain. It is a straight chain of truth, and will prove an anchor to those who are willing to receive it, even if they have to sacrifice their cherished fables. It will save them from the terrible delusions of these perilous times. Satan has led the minds of the ministers of different churches to cling tenaciously to their popular errors, as he led the Jews in their blindness to cling to their sacrifices, and crucify Christ. The rejection of light and truth leaves men captives, the subjects of Satan's deception. The greater the light they reject, the greater will be the power of deception and darkness which will come upon them. 1T 344.2"
Both passages draw a parallel between rejecting truth and crucifying Christ. EGW states that Satan leads ministers to cling to errors, just as the Jews clung to their sacrifices and crucified Christ. Matthew 27:22 depicts the Jews' choice to crucify Jesus. The connection highlights the consequences of rejecting divine truth.
"Pilate then took his place on the judgment seat, and again presented Jesus to the people, saying, “Behold your King!” Again the mad cry was heard, “Away with Him, crucify Him.” In a voice that was heard far and near, Pilate asked, “Shall I crucify your King?” But from profane, blasphemous lips went forth the words, “We have no king but Caesar.” DA 737.5"
Both passages describe Pilate's interaction with the crowd regarding Jesus' crucifixion. While not a direct quote, the theme and context are closely related.
Matthew 27:23
"And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified."
"Pilate was troubled. He had not thought it would come to that. He shrank from delivering an innocent man to the most ignominious and cruel death that could be inflicted. After the roar of voices had ceased, he turned to the people, saying, “Why, what evil hath He done?” But the case had gone too far for argument. It was not evidence of Christ's innocence that they wanted, but His condemnation. DA 733.3"
EGW directly quotes Pilate's question, "Why, what evil hath He done?" and describes the crowd's reaction, mirroring the account in Matthew 27:23.
Matthew 27:24
"When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it."
"“When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just Person: see ye to it.” In fear and self-condemnation Pilate looked upon the Saviour. In the vast sea of upturned faces, His alone was peaceful. About His head a soft light seemed to shine. Pilate said in his heart, He is a God. Turning to the multitude he declared, I am clear of His blood. Take ye Him, and crucify Him. But mark ye, priests and rulers, I pronounce Him a just man. May He whom He claims as His Father judge you and not me for this day's work. Then to Jesus he said, Forgive me for this act; I cannot save You. And when he had again scourged Jesus, he delivered Him to be crucified. DA 738.1"
The EGW passage directly quotes and elaborates on Matthew 27:24, describing Pilate's actions and words. It's a clear and direct allusion.
"Meanwhile the report of Christ's resurrection had been carried to Pilate. Though Pilate was responsible for having given Christ up to die, he had been comparatively unconcerned. While he had condemned the Saviour unwillingly, and with a feeling of pity, he had felt no real compunction until now. In terror he now shut himself within his house, determined to see no one. But the priests made their way into his presence, told the story which they had invented, and urged him to overlook the sentinels’ neglect of duty. Before consenting to this, he himself privately questioned the guard. They, fearing for their own safety, dared not conceal anything, and Pilate drew from them an account of all that had taken place. He did not prosecute the matter further, but from that time there was no peace for him. DA 782.3"
Both passages describe Pilate's reaction to the events surrounding Jesus' death and resurrection, and his subsequent unease. The EGW passage expands on the biblical account.
"The priests thought that with the weak and vacillating Pilate they could carry through their plans without trouble. Before this he had signed the death warrant hastily, condemning to death men they knew were not worthy of death. In his estimation the life of a prisoner was of little account; whether he were innocent or guilty was of no special consequence. The priests hoped that Pilate would now inflict the death penalty on Jesus without giving Him a hearing. This they besought as a favor on the occasion of their great national festival. DA 724.5 But there was something in the prisoner that held Pilate back from this. He dared not do it. He read the purposes of the priests. He remembered how, not long before, Jesus had raised Lazarus, a man that had been dead four days; and he determined to know, before signing the sentence of condemnation, what were the charges against Him, and whether they could be proved. DA 725.1"
Both passages describe Pilate's reluctance to condemn Jesus and his attempts to avoid responsibility for his death. The EGW passage focuses on Pilate's past behavior and his motivations in the case of Jesus, while Matthew 27:24 describes Pilate's symbolic act of washing his hands to declare his innocence.
"Pilate was filled with amazement at the uncomplaining patience of the Saviour. He did not doubt that the sight of this Man, in contrast with Barabbas, would move the Jews to sympathy. But he did not understand the fanatical hatred of the priests for Him, who, as the Light of the world, had made manifest their darkness and error. They had moved the mob to a mad fury, and again priests, rulers, and people raised that awful cry, “Crucify Him, crucify Him.” At last, losing all patience with their unreasoning cruelty, Pilate cried out despairingly, “Take ye Him, and crucify Him: for I find no fault in Him.” DA 736.1"
Both passages describe Pilate's frustration and attempt to avoid condemning Jesus. Matthew describes Pilate washing his hands, while EGW describes Pilate's amazement and attempt to have the Jews crucify Jesus themselves. The connection is thematic, focusing on Pilate's struggle and attempts to avoid responsibility.
"Paul before Nero—how striking the contrast! The haughty monarch before whom the man of God was to answer for his faith, had reached the height of earthly power, authority, and wealth, as well as the lowest depths of crime and iniquity. In power and greatness he stood unrivaled. There were none to question his authority, none to resist his will. Kings laid their crowns at his feet. Powerful armies marched at his command, and the ensigns of his navies betokened victory. His statue was set up in the halls of justice, and the decrees of senators and the decisions of judges were but the echo of his will. Millions bowed in obedience to his mandates. The name of Nero made the world tremble. To incur his displeasure was to lose property, liberty, life; and his frown was more to be dreaded than a pestilence. AA 493.2"
The passage describes Nero's power and authority, similar to Pilate's power to condemn Jesus.
Matthew 27:25
"Then answered all the people, and said, His blood be on us, and on our children."
"When Pilate declared himself innocent of the blood of Christ, Caiaphas answered defiantly, “His blood be on us, and on our children.” The awful words were taken up by the priests and rulers, and echoed by the crowd in an inhuman roar of voices. The whole multitude answered and said, “His blood be on us, and on our children.” DA 738.4"
The EGW passage directly quotes Matthew 27:25, making it an explicit allusion.
"Looking upon the smitten Lamb of God, the Jews had cried, “His blood be on us, and on our children.” That awful cry ascended to the throne of God. That sentence, pronounced upon themselves, was written in heaven. That prayer was heard. The blood of the Son of God was upon their children and their children's children, a perpetual curse. DA 739.1"
EGW directly quotes and expands upon the verse in Matthew, interpreting its significance.
"And notwithstanding he placed the blood of Jesus upon His accusers, and the multitude received it, crying, “His blood be on us, and on our children,” yet Pilate was not clear; he was guilty of the blood of Christ. For his own selfish interest, his love of honor from the great men of earth, he delivered an innocent man to die. If Pilate had followed his own convictions, he would have had nothing to do with condemning Jesus. EW 174.2"
EGW directly quotes and references the verse about the people's declaration regarding Jesus' blood.
Thousands perished from famine and pestilence. Natural affection seemed to have been destroyed. Husbands robbed their wives, and wives their husbands. Children would be seen snatching the food from the mouths of their aged parents. The question of the prophet, “Can a woman forget her sucking child?” received the answer within the walls of that doomed city: “The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.” Isaiah 49:15 ; Lamentations 4:10 . Again was fulfilled the warning prophecy given fourteen centuries before: “The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, ... and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine en…
Ellen White directly references Matthew 27:25 in this passage.
"there were witnesses whom they could not silence. Many had heard of the soldiers’ testimony to Christ's resurrection. And certain of the dead who came forth with Christ appeared to many, and declared that He had risen. Reports were brought to the priests of persons who had seen these risen ones, and heard their testimony. The priests and rulers were in continual dread, lest in walking the streets, or within the privacy of their own homes, they should come face to face with Christ. They felt that there was no safety for them. Bolts and bars were but poor protection against the Son of God. By day and by night that awful scene in the judgment hall, when they had cried, “His blood be on us, and on our children,” was before them. Matthew 27:25 . Nevermore would the memory of that scene fade from their minds. Nevermore would peaceful sleep come to their pillows. DA 785.1"
Ellen White directly references Matthew 27:25 in this passage.
"The awful spectacle appears just as it was. Satan, his angels, and his subjects have no power to turn from the picture of their own work. Each actor recalls the part which he performed. Herod, who slew the innocent children of Bethlehem that he might destroy the King of Israel; the base Herodias, upon whose guilty soul rests the blood of John the Baptist; the weak, timeserving Pilate; the mocking soldiers; the priests and rulers and the maddened throng who cried, “His blood be on us, and on our children!”—all behold the enormity of their guilt. They vainly seek to hide from the divine majesty of His countenance, outshining the glory of the sun, while the redeemed cast their crowns at the Saviour's feet, exclaiming: “He died for me!” GC 667.2"
The EGW passage directly quotes the phrase "His blood be on us, and on our children!" from Matthew 27:25, making it a clear and direct allusion.
"The life of Christ had ever been without worldly wealth, honor, or display. His humility and self-denial had been in striking contrast to the pride and self-indulgence of the priests and elders. His spotless purity was a continual reproof of their sins. They despised Him for His humility, holiness, and purity. But those who despised Him here will one day see Him in the grandeur of heaven and the unsurpassed glory of His Father. EW 178.2 In the judgment hall He was surrounded by enemies who were thirsting for His blood; but those hardened ones who cried out, “His blood be on us, and on our children,” will behold Him an honored King. All the heavenly host will escort Him on His way with songs of victory, majesty, and might to Him that was slain, yet lives again, a mighty conqueror. EW 178.3"
The EGW passage directly quotes and elaborates on the statement made in Matthew 27:25, "His blood be on us, and on our children."
"The Jews who first aroused the rage of the heathen against Jesus were not to escape unpunished. In the judgment hall, as Pilate hesitated to condemn Jesus, the infuriated Jews cried, “His blood be on us, and on our children.” The fulfillment of this terrible curse which they called down upon their own heads, the Jewish nation has experienced. The heathen and those called Christians alike have been their foes. Those professed Christians, in their zeal for Christ, whom the Jews crucified, thought that the more suffering they could bring upon them, the better would God be pleased. Many of the unbelieving Jews were therefore killed, while others were driven from place to place and were punished in almost every manner. EW 212.2"
EGW directly quotes Matthew 27:25 in her discussion of the consequences faced by the Jewish nation.
"So enraged were the Jews at these words that they decided to take the law into their own hands and without further trial, or without authority from the Roman officers, to put the prisoners to death. Already guilty of the blood of Christ, they were now eager to stain their hands with the blood of His disciples. AA 82.2"
The EGW passage directly links the Jews' desire to kill the disciples to their guilt in the death of Christ. This echoes the sentiment in Matthew 27:25, where the people accept responsibility for Jesus's blood. The connection is the acceptance of guilt for bloodshed.
Matthew 27:26
"Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified."
"They performed their duty in presenting to the Jewish nation the invitation of mercy, and then, at the very time when they expected to see their Lord ascend the throne of David, they beheld Him seized as a malefactor, scourged, derided, and condemned, and lifted up on the cross of Calvary. What despair and anguish wrung the hearts of those disciples during the days while their Lord was sleeping in the tomb! GC 345.3"
This verse describes Jesus being scourged before his crucifixion, which aligns with the description of Jesus being seized, scourged, derided, and condemned in the target passage.
Matthew 27:29
"And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!"
"There stood the Son of God, wearing the robe of mockery and the crown of thorns. Stripped to the waist, His back showed the long, cruel stripes, from which the blood flowed freely. His face was stained with blood, and bore the marks of exhaustion and pain; but never had it appeared more beautiful than now. The Saviour's visage was not marred before His enemies. Every feature expressed gentleness and resignation and the tenderest pity for His cruel foes. In His manner there was no cowardly weakness, but the strength and dignity of long- suffering. In striking contrast was the prisoner at His side. Every line of the countenance of Barabbas proclaimed him the hardened ruffian that he was. The contrast spoke to every beholder. Some of the spectators were weeping. As they looked upon Jesus, their hearts were full of sympathy. Even the priests and rulers were convicted that He was all that He claimed to be. DA 735.4"
EGW describes the crown of thorns, which is explicitly mentioned in Matthew 27:29.
"The multitude were clamorous for the blood of Jesus. They cruelly scourged Him, and put upon Him an old purple kingly robe, and bound His sacred head with a crown of thorns. They put a reed into His hand, and bowed to Him, and mockingly saluted Him, “Hail, king of the Jews!” They then took the reed from His hand and smote Him with it upon the head, causing the thorns to penetrate His temples, sending the blood trickling down His face and beard. EW 170.1"
The EGW passage closely mirrors the description of Jesus' mocking and torture, including the crown of thorns, reed, and false salutations, as described in Matthew 27:29.
Matthew 27:31-53
"And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull, They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there; And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with him, one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost."
"This chapter is based on Matthew 27:31-53 ; Mark 14:20-38 ; Luke 23:26-46 ; John 19:16-30 . “And when they were come to the place, which is called Calvary, there they crucified Him.” DA 741.1"
Ellen White directly references Matthew 27:31-53 in this passage.
Matthew 27:32
"And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross."
"The crowd that followed the Saviour saw His weak and staggering steps, but they manifested no compassion. They taunted and reviled Him because He could not carry the heavy cross. Again the burden was laid upon Him, and again He fell fainting to the ground. His persecutors saw that it was impossible for Him to carry His burden farther. They were puzzled to find anyone who would bear the humiliating load. The Jews themselves could not do this, because the defilement would prevent them from keeping the Passover. None even of the mob that followed Him would stoop to bear the cross. DA 742.1"
The EGW passage directly alludes to the event described in Matthew 27:32, where Simon of Cyrene is compelled to carry Jesus' cross. The EGW passage elaborates on the reasons why others were unwilling to carry the cross, but the core event is the same.
"At this time a stranger, Simon a Cyrenian, coming in from the country, meets the throng. He hears the taunts and ribaldry of the crowd; he hears the words contemptuously repeated, Make way for the King of the Jews! He stops in astonishment at the scene; and as he expresses his compassion, they seize him and place the cross upon his shoulders. DA 742.2"
Both passages explicitly mention Simon of Cyrene being compelled to carry Jesus' cross.
The Crucifixion of Christ The Son of God was delivered to the people to be crucified; with shouts of triumph they led the dear Saviour away. He was weak and faint from weariness, pain, and loss of blood by the scourging and blows which He had received; yet the heavy cross upon which He was soon to be nailed was laid upon Him. Jesus fainted beneath the burden. Three times the cross was placed upon His shoulders, and three times He fainted. One of His followers, a man who had not openly professed faith in Christ, yet believed on Him, was next seized. Upon him the cross was laid, and he bore it to the fatal spot. Companies of angels were marshaled in the air above the place. A number of Christ's disciples followed Him to Calvary, in sorrow, and with bitter weeping. They called to mind His triumphal ride into Jerusalem but a few days before, when they had followed Him, crying, “Hosanna in the highest!” and strewing their garments and the beautiful palm branches in the way. They had thought…
EGW's description of Jesus fainting under the cross and Simon of Cyrene being compelled to carry it directly alludes to Matthew 27:32.
As Jesus passed the gate of Pilate's court, the cross which had been prepared for Barabbas was laid upon His bruised and bleeding shoulders. Two companions of Barabbas were to suffer death at the same time with Jesus, and upon them also crosses were placed. The Saviour's burden was too heavy for Him in His weak and suffering condition. Since the Passover supper with His disciples, He had taken neither food nor drink. He had agonized in the garden of Gethsemane in conflict with satanic agencies. He had endured the anguish of the betrayal, and had seen His disciples forsake Him and flee. He had been taken to Annas, then to Caiaphas, and then to Pilate. From Pilate He had been sent to Herod, then sent again to Pilate. From insult to renewed insult, from mockery to mockery, twice tortured by the scourge,—all that night there had been scene after scene of a character to try the soul of man to the uttermost. Christ had not failed. He had spoken no word but that tended to glorify God. All thr…
Both passages relate to Jesus carrying the cross and the involvement of another person. The EGW passage describes Jesus initially carrying the cross, while Matthew 27:32 describes Simon of Cyrene being compelled to carry it. The connection is thematic, as both describe the burden of the cross.
Matthew 27:39
"And they that passed by reviled him, wagging their heads,"
"And now before the swaying multitude are revealed the final scenes—the patient Sufferer treading the path to Calvary; the Prince of heaven hanging upon the cross; the haughty priests and the jeering rabble deriding His expiring agony; the supernatural darkness; the heaving earth, the rent rocks, the open graves, marking the moment when the world's Redeemer yielded up His life. GC 667.1"
The EGW passage directly references the scene of Christ's crucifixion, including the reviling by those passing by, which is explicitly mentioned in Matthew 27:39. The EGW passage amplifies the biblical account with additional details, but the core element of the reviling is a clear connection.
"When I saw him passing away, and saw the many friends sympathizing with me, I thought: What a contrast to the death of Jesus as He hung upon the cross! What a contrast! In the hour of His agony, the revilers were mocking and deriding Him. But He died, and He passed through the tomb to brighten it, and to lighten it, that we might have joy and hope even in the event of death; that we might say, as we lay our friends away to rest in Jesus: We shall meet them again. 1T 111.1"
EGW directly contrasts the sympathetic support she received with the reviling Jesus experienced on the cross. The Matthew verse provides a specific example of that reviling, making the connection a valid thematic parallel.
"At last the travelers reach Appii Forum, forty miles from Rome. As they make their way through the crowds that throng the great thoroughfare, the gray-haired old man, chained with a group of hardened-looking criminals, receives many a glance of scorn and is made the subject of many a rude, mocking jest. AA 448.2"
Both passages depict a figure (Paul in EGW, Jesus in Matthew) being mocked and scorned by passersby. While the contexts are different, the shared theme of public humiliation makes this a valid thematic parallel.
Matthew 27:39-44
"And they that passed by reviled him, wagging their heads, And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders, said, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth."
"crucifixion. But there was no angel to bear the joyful message: “It is enough; You need not die, My well- beloved Son.” Legions of angels were sorrowfully waiting, hoping that, as in the case of Isaac, God would at the last moment prevent His shameful death. But angels were not permitted to bear any such message to God's dear Son. The humiliation in the judgment hall and on the way to Calvary went on. He was mocked, derided, and spit upon. He endured the jeers, taunts, and revilings of those who hated Him, until upon the cross He bowed His head and died. 3T 369.2"
Both passages describe the mocking and reviling of Jesus during his crucifixion. EGW draws a parallel between the potential intervention in Isaac's sacrifice and the lack of intervention in Jesus' death.
Matthew 27:40
"And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross."
Son of God, come down from the cross.” Satan used the same words to Christ in the wilderness—“If Thou be the Son of God.” The chief priests, elders, and scribes mockingly said, “He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him.” The angels who hovered over the scene of Christ's crucifixion were moved to indignation as the rulers derided Him and said, “If He be the Son of God, let Him deliver Himself”. They wished there to come to the rescue of Jesus and deliver Him, but they were not suffered to do so. The object of His mission was not yet accomplished. EW 177.1 As Jesus hung upon the cross during those long hours of agony, He did not forget His mother. She had returned to the terrible scene, for she could not longer remain away from her Son. The last lesson of Jesus was one of compassion and humanity. He looked upon the grief-stricken face of His mother, and then upon His beloved disciple John. He said …
EGW directly quotes the taunt from Matthew 27:40.
Matthew 27:41
"Likewise also the chief priests mocking him, with the scribes and elders, said,"
"The enemies of Jesus vented their rage upon Him as He hung upon the cross. Priests, rulers, and scribes joined with the mob in mocking the dying Saviour. At the baptism and at the transfiguration the voice of God had been heard proclaiming Christ as His Son. Again, just before Christ's betrayal, the Father had spoken, witnessing to His divinity. But now the voice from heaven was silent. No testimony in Christ's favor was heard. Alone He suffered abuse and mockery from wicked men. DA 746.3"
Both passages describe the mocking of Jesus by religious leaders while he is on the cross. EGW's passage amplifies the scene described in Matthew.
Matthew 27:42
"He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him."
"With awful distinctness do priests and rulers recall the events of Calvary. With shuddering horror they remember how, wagging their heads in satanic exultation, they exclaimed: “He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now, if He will have Him.” Matthew 27:42, 43 . GC 643.3"
EGW directly quotes Matthew 27:42.
"Jesus, suffering and dying, heard every word as the priests declared, “He saved others; Himself He cannot save. Let Christ the King of Israel descend now from the cross, that we may see and believe.” Christ could have come down from the cross. But it is because He would not save Himself that the sinner has hope of pardon and favor with God. DA 749.1"
EGW directly quotes Matthew 27:42.
"heads, saying, “He saved others; Himself He cannot save.” Matthew 27:42 . This was He who had been laid in Joseph's new tomb. The decree of heaven had loosed the captive. Mountains piled upon mountains over His sepulcher could not have prevented Him from coming forth. DA 780.3"
Ellen White directly references Matthew 27:42 in this passage.
"Yet to human sight it will appear that the people of God must soon seal their testimony with their blood as did the martyrs before them. They themselves begin to fear that the Lord has left them to fall by the hand of their enemies. It is a time of fearful agony. Day and night they cry unto God for deliverance. The wicked exult, and the jeering cry is heard: “Where now is your faith? Why does not God deliver you out of our hands if you are indeed His people?” But the waiting ones remember Jesus dying upon Calvary's cross and the chief priests and rulers shouting in mockery: “He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him.” Matthew 27:42 . Like Jacob, all are wrestling with God. Their countenances express their internal struggle. Paleness sits upon every face. Yet they cease not their earnest intercession. GC 630.1"
Ellen White directly references Matthew 27:42 in this passage.
"A murmur of surprise ran through the assembly. With amazement they beheld the forbearance of Christ toward His betrayer. Again there swept over them the conviction that this Man was more than mortal. But if He was the Son of God, they questioned, why did He not free Himself from His bonds and triumph over His accusers? DA 722.3"
The EGW passage echoes the sentiment expressed in Matthew 27:42, where the crowd mocks Jesus' inability to save himself. Both passages highlight the question of why Jesus doesn't use his power to escape.
"His vesture and on His thigh, written in living characters, “King of kings, and Lord of lords.” They cried to Him mockingly, as He hung upon the cross, “Let Christ, the King of Israel, descend from the cross, that we may see and believe.” They will behold Him then with kingly power and authority. They will demand no evidence of His being King of Israel; but overwhelmed with a sense of His majesty and exceeding glory, they will be compelled to acknowledge, “Blessed is He that cometh in the name of the Lord.” EW 179.3"
The EGW passage references the mocking challenge to Jesus to come down from the cross, echoing the sentiment expressed in Matthew 27:42. While not a direct quote, the thematic connection is strong.
"Herod's face grew dark with passion. Turning to the multitude, he angrily denounced Jesus as an impostor. Then to Christ he said, If You will give no evidence of Your claim, I will deliver You up to the soldiers and the people. They may succeed in making You speak. If You are an impostor, death at their hands is only what You merit; if You are the Son of God, save Yourself by working a miracle. DA 730.5"
Both passages describe a demand for Jesus to perform a miracle to prove his divinity, although the specific context and actors differ. The underlying theme of challenging Jesus to prove himself is present in both.
"Herod questioned Christ in many words, but throughout the Saviour maintained a profound silence. At the command of the king, the decrepit and maimed were then called in, and Christ was ordered to prove His claims by working a miracle. Men say that Thou canst heal the sick, said Herod. I am anxious to see that Thy widespread fame has not been belied. Jesus did not respond, and Herod still continued to urge: If Thou canst work miracles for others, work them now for Thine own good, and it will serve Thee a good purpose. Again he commanded, Show us a sign that Thou hast the power with which rumor hath accredited Thee. But Christ was as one who heard and saw not. The Son of God had taken upon Himself man's nature. He must do as man must do in like circumstances. Therefore He would not work a miracle to save Himself the pain and humiliation that man must endure when placed in a similar position. DA 729.2"
Both passages deal with the idea of Jesus being challenged to perform a miracle to prove his power, and the taunt that he saved others but cannot save himself. While the context is different (Herod vs. the crowd at the crucifixion), the underlying theme is similar.
Matthew 27:43
"He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God."
"With awful distinctness do priests and rulers recall the events of Calvary. With shuddering horror they remember how, wagging their heads in satanic exultation, they exclaimed: “He saved others; Himself He cannot save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now, if He will have Him.” Matthew 27:42, 43 . GC 643.3"
EGW directly quotes Matthew 27:43.
"In their mockery of the Saviour, the men who professed to be the expounders of prophecy were repeating the very words which Inspiration had foretold they would utter upon this occasion. Yet in their blindness they did not see that they were fulfilling the prophecy. Those who in derision uttered the words, “He trusted in God; let Him deliver Him now, if He will have Him: for He said, I am the Son of God,” little thought that their testimony would sound down the ages. But although spoken in mockery, these words led men to search the Scriptures as they had never done before. Wise men heard, searched, pondered, and prayed. There were those who never rested until, by comparing scripture with scripture, they saw the meaning of Christ's mission. Never before was there such a general knowledge of Jesus as when He hung upon the cross. Into the hearts of many who beheld the crucifixion scene, and who heard Christ's words, the light of truth was shining. DA 749.2"
The EGW passage directly quotes and comments on Matthew 27:43.
Matthew 27:45
"Now from the sixth hour there was darkness over all the land unto the ninth hour."
"With amazement angels witnessed the Saviour's despairing agony. The hosts of heaven veiled their faces from the fearful sight. Inanimate nature expressed sympathy with its insulted and dying Author. The sun refused to look upon the awful scene. Its full, bright rays were illuminating the earth at midday, when suddenly it seemed to be blotted out. Complete darkness, like a funeral pall, enveloped the cross. “There was darkness over all the land unto the ninth hour.” There was no eclipse or other natural cause for this darkness, which was as deep as midnight without moon or stars. It was a miraculous testimony given by God that the faith of after generations might be confirmed. DA 753.3"
EGW directly quotes Matthew 27:45 and elaborates on the event described.
"In silence the beholders watched for the end of the fearful scene. The sun shone forth; but the cross was still enveloped in darkness. Priests and rulers looked toward Jerusalem; and lo, the dense cloud had settled over the city and the plains of Judea. The Sun of Righteousness, the Light of the world, was withdrawing His beams from the once favored city of Jerusalem. The fierce lightnings of God's wrath were directed against the fated city. DA 756.1"
The EGW passage describes the darkness at the crucifixion, directly referencing the event described in Matthew 27:45. The darkness is a central element in both passages, making this more than a vague thematic overlap.
that their time of retribution had come. After a while some whispered that Jesus would now come down from the cross. Some attempted to grope their way back to the city, beating their breasts and wailing in fear. DA 754.2 At the ninth hour the darkness lifted from the people, but still enveloped the Saviour. It was a symbol of the agony and horror that weighed upon His heart. No eye could pierce the gloom that surrounded the cross, and none could penetrate the deeper gloom that enshrouded the suffering soul of Christ. The angry lightnings seemed to be hurled at Him as He hung upon the cross. Then “Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani?” “My God, My God, why hast Thou forsaken Me?” As the outer gloom settled about the Saviour, many voices exclaimed: The vengeance of heaven is upon Him. The bolts of God's wrath are hurled at Him, because He claimed to be the Son of God. Many who believed on Him heard His despairing cry. Hope left them. If God had forsaken Jes…
The EGW passage directly references and expands upon the darkness described in Matthew 27:45, connecting it to the agony of Christ.
Matthew 27:46
"And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?"
It was to redeem us that Jesus lived and suffered and died. He became “a Man of Sorrows,” that we might be made partakers of everlasting joy. God permitted His beloved Son, full of grace and truth, to come from a world of indescribable glory, to a world marred and blighted with sin, darkened with the shadow of death and the curse. He permitted Him to leave the bosom of His love, the adoration of the angels, to suffer shame, insult, humiliation, hatred, and death. “The chastisement of our peace was upon Him; and with His stripes we are healed.” Isaiah 53:5 . Behold Him in the wilderness, in Gethsemane, upon the cross! The spotless Son of God took upon Himself the burden of sin. He who had been one with God, felt in His soul the awful separation that sin makes between God and man. This wrung from His lips the anguished cry, “My God, My God, why hast Thou forsaken Me?” Matthew 27:46 . It was the burden of sin, the sense of its terrible enormity, of its separation of the soul from God—it w…
Ellen White directly references Matthew 27:46 in this passage.
He followed the Saviour to Gethsemane, and beheld the agony in the garden, the betrayal, the mockery and scourging—the crucifixion. Moses saw that as he had lifted up the serpent in the wilderness, so the Son of God must be lifted up, that whosoever would believe on Him “should not perish, but have eternal life.” John 3:15 . Grief, indignation, and horror filled the heart of Moses as he viewed the hypocrisy and satanic hatred manifested by the Jewish nation against their Redeemer, the mighty Angel who had gone before their fathers. He heard Christ's agonizing cry, “My God, My God, why hast Thou forsaken Me?” Mark 15:34 . He saw Him lying in Joseph's new tomb. The darkness of hopeless despair seemed to enshroud the world. But he looked again, and beheld Him coming forth a conqueror, and ascending to heaven escorted by adoring angels and leading a multitude of captives. He saw the shining gates open to receive Him, and the host of heaven with songs of triumph welcoming their Commander. A…
EGW directly quotes Jesus' cry from the cross, as recorded in Mark 15:34, and places it within the context of Moses' vision of Christ's crucifixion.
"Satan with his fierce temptations wrung the heart of Jesus. The Saviour could not see through the portals of the tomb. Hope did not present to Him His coming forth from the grave a conqueror, or tell Him of the Father's acceptance of the sacrifice. He feared that sin was so offensive to God that Their separation was to be eternal. Christ felt the anguish which the sinner will feel when mercy shall no longer plead for the guilty race. It was the sense of sin, bringing the Father's wrath upon Him as man's substitute, that made the cup He drank so bitter, and broke the heart of the Son of God. DA 753.2"
The EGW passage interprets the cry of dereliction in Matthew 27:46, explaining the spiritual anguish Jesus experienced as a result of bearing the sins of humanity. It's not a direct quote, but a theological interpretation of the verse.
"Amid the awful darkness, apparently forsaken of God, Christ had drained the last dregs in the cup of human woe. In those dreadful hours He had relied upon the evidence of His Father's acceptance heretofore given Him. He was acquainted with the character of His Father; He understood His justice, His mercy, and His great love. By faith He rested in Him whom it had ever been His joy to obey. And as in submission He committed Himself to God, the sense of the loss of His Father's favor was withdrawn. By faith, Christ was victor. DA 756.3"
EGW interprets the meaning and context of Jesus' cry of abandonment in Matthew 27:46, focusing on his faith and reliance on God even in that moment. It's a thematic parallel rather than a direct quote, exploring the implications of the verse.
"But God suffered with His Son. Angels beheld the Saviour's agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin. DA 693.2"
Both passages describe the suffering of Christ and a sense of abandonment. While Matthew 27:46 is Christ's cry of forsakenness, the EGW passage elaborates on the cosmic significance and the Father's separation from the Son, providing a deeper understanding of the event.
Matthew 27:50
"Jesus, when he had cried again with a loud voice, yielded up the ghost."
"But it was not the spear thrust, it was not the pain of the cross, that caused the death of Jesus. That cry, uttered “with a loud voice” ( Matthew 27:50 ; Luke 23:46 ), at the moment of death, the stream of blood and water that flowed from His side, declared that He died of a broken heart. His heart was broken by mental anguish. He was slain by the sin of the world. DA 772.2"
Ellen White directly references Matthew 27:50 in this passage.
"Suddenly the gloom lifted from the cross, and in clear, trumpetlike tones, that seemed to resound throughout creation, Jesus cried, “It is finished.” “Father, into Thy hands I commend My spirit.” A light encircled the cross, and the face of the Saviour shone with a glory like the sun. He then bowed His head upon His breast, and died. DA 756.2"
While not a direct quote, the EGW passage describes Jesus's final cry and death, which is also described in Matthew 27:50. The connection is thematic, focusing on the event of Jesus's death.
Matthew 27:51
"And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;"
"As Jesus died on Calvary, He cried, “It is finished,” and the veil of the temple was rent in twain, from the top to the bottom. This was to show that the services of the earthly sanctuary were forever finished, and that God would no more meet with the priests in their earthly temple, to accept their sacrifices. The blood of Jesus was then shed, which was to be offered by Himself in the heavenly sanctuary. As the priest entered the most holy once a year to cleanse the earthly sanctuary, so Jesus entered the most holy of the heavenly, at the end of the 2300 days of Daniel 8 , in 1844, to make a final atonement for all who could be benefited by His mediation, and thus to cleanse the sanctuary. EW 253.1"
EGW directly references the rending of the veil in the temple at Jesus' death, as described in Matthew 27:51. She uses this event as a symbolic representation of the end of the earthly sanctuary's services.
"Satan rejoiced that the Jews were safe in his snare. They still continued their useless forms, their sacrifices, and ordinances. As Jesus hung upon the cross and cried, “ It is finished ,” the veil of the temple was rent in twain from top to bottom, to signify that God would no longer meet with the priests in the temple, to accept their sacrifices and ordinances, and also to show that the partition wall between the Jews and the Gentiles was broken down. Jesus had made an offering of Himself for both, and if saved at all, both must believe in Him as the only offering for sin, the Saviour of the world. EW 209.1"
The EGW passage directly references the tearing of the veil of the temple at the moment of Jesus' death, as described in Matthew 27:51. The passage also interprets the significance of this event, which is a common practice in biblical commentary.
"Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end. DA 165.4"
The EGW passage directly references and interprets the tearing of the temple veil described in Matthew 27:51, connecting it to the end of the sacrificial system and the rejection of Christ.
When the loud cry, “It is finished,” came from the lips of Christ, the priests were officiating in the temple. It was the hour of the evening sacrifice. The lamb representing Christ had been brought to be slain. Clothed in his significant and beautiful dress, the priest stood with lifted knife, as did Abraham when he was about to slay his son. With intense interest the people were looking on. But the earth trembles and quakes; for the Lord Himself draws near. With a rending noise the inner veil of the temple is torn from top to bottom by an unseen hand, throwing open to the gaze of the multitude a place once filled with the presence of God. In this place the Shekinah had dwelt. Here God had manifested His glory above the mercy seat. No one but the high priest ever lifted the veil separating this apartment from the rest of the temple. He entered in once a year to make an atonement for the sins of the people. But lo, this veil is rent in twain. The most holy place of the earthly sanctuar…
EGW directly references and expands upon the event of the veil being torn and the earthquake, as described in Matthew 27:51. She provides additional details and interpretation of the event's significance.
"Yet the priests and rulers were not at rest. They had carried out their purpose in putting Christ to death; but they did not feel the sense of victory they had expected. Even in the hour of their apparent triumph, they were harassed with doubts as to what would next take place. They had heard the cry, “It is finished.” “Father, into Thy hands I commend My spirit.” John 19:30 ; Luke 23:46 . They had seen the rocks rent, and had felt the mighty earthquake, and they were restless and uneasy. DA 771.1"
EGW directly refers to the rocks rent and the earthquake, events described in Matthew 27:51.
"Jesus thirsted in His agony, and they gave Him vinegar and gall to drink; but when He tasted it, He refused it. The angels had viewed the agony of their loved Commander until they could behold no longer, and they veiled their faces from the sight. The sun refused to look upon the awful scene. Jesus cried with a loud voice, which struck terror to the hearts of His murderers, “ It is finished .” Then the veil of the temple was rent from the top to the bottom, the earth shook, and the rocks rent. Great darkness was upon the face of the earth. The last hope of the disciples seemed swept away as Jesus died. Many of His followers witnessed the scene of His sufferings and death, and their cup of sorrow was full. EW 177.3"
The EGW passage directly references and expands upon the events described in Matthew 27:51, including the rending of the veil, the earthquake, and the splitting of rocks.
"The shaking of the earth, the rending of the rocks, the darkness spread over the earth, and the loud, strong cry of Jesus, “ It is finished ,” as He yielded up His life, troubled His enemies and made His murderers tremble. The disciples wondered at these singular manifestations; but their hopes were crushed. They were afraid that the Jews would seek to destroy them also. They felt assured that such hatred as had been manifested against the Son of God would not end with Him. Lonely hours they spent in weeping over their disappointment. They had expected that Jesus would reign a temporal Prince, but their hopes died with Him. In their sorrow and disappointment, they doubted whether He had not deceived them. Even His mother wavered in her faith in Him as the Messiah. EW 179.4"
The EGW passage explicitly mentions the earthquake and the rending of rocks, directly alluding to the events described in Matthew 27:51.
"When Caiaphas rent his garment, his act was significant of the place that the Jewish nation as a nation would thereafter occupy toward God. The once favored people of God were separating themselves from Him, and were fast becoming a people disowned by Jehovah. When Christ upon the cross cried out, “It is finished” ( John 19:30 ), and the veil of the temple was rent in twain, the Holy Watcher declared that the Jewish people had rejected Him who was the antitype of all their types, the substance of all their shadows. Israel was divorced from God. Well might Caiaphas then rend his official robes, which signified that he claimed to be a representative of the great High Priest; for no longer had they any meaning for him or for the people. Well might the high priest rend his robes in horror for himself and for the nation. DA 709.4"
The EGW passage directly interprets the rending of the temple veil (Matthew 27:51) as a sign of God's rejection of Israel, connecting it to Caiaphas's act of rending his garment. This is a direct interpretation and application of the biblical event.
"enveloped the minds of the priests and rulers. At His birth the star had known Christ, and had guided the wise men to the manger where He lay. The heavenly hosts had known Him, and had sung His praise over the plains of Bethlehem. The sea had known His voice, and had obeyed His command. Disease and death had recognized His authority, and had yielded to Him their prey. The sun had known Him, and at the sight of His dying anguish, had hidden its face of light. The rocks had known Him, and had shivered into fragments at His cry. Inanimate nature had known Christ, and had borne witness to His divinity. But the priests and rulers of Israel knew not the Son of God. DA 770.4"
The EGW passage references the rocks shiverning, which is directly from Matthew 27:51. It's a clear thematic parallel.
Matthew 27:52
"And the graves were opened; and many bodies of the saints which slept arose,"
"As Christ arose, He brought from the grave a multitude of captives. The earthquake at His death had rent open their graves, and when He arose, they came forth with Him. They were those who had been co-laborers with God, and who at the cost of their lives had borne testimony to the truth. Now they were to be witnesses for Him who had raised them from the dead. DA 786.1"
EGW's passage directly elaborates on the event mentioned in Matthew 27:52, providing details about the resurrected saints and their role as witnesses. This is a clear and direct allusion.
"When Jesus, as He hung upon the cross, cried out, “ It is finished ,” the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ's resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory. EW 184.1"
The EGW passage directly references and expands upon the event described in Matthew 27:52, making it a clear explicit allusion.
"These went into the city, and appeared unto many, declaring, Christ has risen from the dead, and we be risen with Him. Thus was immortalized the sacred truth of the resurrection. The risen saints bore witness to the truth of the words, “Thy dead men shall live, together with My dead body shall they arise.” Their resurrection was an illustration of the fulfillment of the prophecy, “Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.” Isaiah 26:19 . DA 786.3"
Both passages discuss the resurrection of the saints. Matthew 27:52 describes the event, and EGW connects it to Isaiah 26:19, seeing the former as a fulfillment of the latter's prophecy. The connection is strong and meaningful.
Matthew 27:54
"Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God."
"In the closing events of the crucifixion day, fresh evidence was given of the fulfillment of prophecy, and new witness borne to Christ's divinity. When the darkness had lifted from the cross, and the Saviour's dying cry had been uttered, immediately another voice was heard, saying, “Truly this was the Son of God.” Matthew 27:54 . DA 770.1"
Ellen White directly references Matthew 27:54 in this passage.
"These words were said in no whispered tones. All eyes were turned to see whence they came. Who had spoken? It was the centurion, the Roman soldier. The divine patience of the Saviour, and His sudden death, with the cry of victory upon His lips, had impressed this heathen. In the bruised, broken body hanging upon the cross, the centurion recognized the form of the Son of God. He could not refrain from confessing his faith. Thus again evidence was given that our Redeemer was to see of the travail of His soul. Upon the very day of His death, three men, differing widely from one another, had declared their faith,—he who commanded the Roman guard, he who bore the cross of the Saviour, and he who died upon the cross at His side. DA 770.2"
The EGW passage directly references and expands upon the account of the centurion's declaration in Matthew 27:54. It provides additional details and insights into the centurion's motivations and the significance of his statement.
"shivering to atoms. Priests, rulers, soldiers, executioners, and people, mute with terror, lay prostrate upon the ground. DA 756.4"
Both passages describe the reaction of those witnessing the events surrounding Jesus' death, specifically mentioning fear and prostration. EGW amplifies the description of the scene.
Matthew 27:57-60
"When the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus’ disciple: He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed."
"Notwithstanding the disciples had been disappointed in their hopes concerning Jesus, they yet loved Him and desired to give His body an honored burial, but knew not how to obtain it. Joseph of Arimathaea, a wealthy and influential councilor of the Jews and a true disciple of Jesus, went privately yet boldly to Pilate and begged from him the Saviour's body. He dared not go openly, because of the hatred of the Jews. The disciples feared that an effort would be made by them to prevent the body of Christ from having an honored resting place. Pilate granted the request, and the disciples took the lifeless form down from the cross, while in deep anguish they mourned over their blighted hopes. Carefully the body was wrapped in fine linen, and laid in Joseph's new sepulcher. EW 180.1"
Both passages describe Joseph of Arimathea, his wealth, his discipleship, his request for Jesus' body, Pilate's granting of the request, the wrapping of the body in linen, and the laying of the body in a new tomb. While not a direct quote, the passages share a common narrative and details.
Matthew 27:62-65
"Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can."
"They could rest little upon the Sabbath. Though they would not step over a Gentile's threshold for fear of defilement, yet they held a council concerning the body of Christ. Death and the grave must hold Him whom they had crucified. “The chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again. Command therefore that the sepulcher be made sure until the third day, lest His disciples come by night, and steal Him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.” Matthew 27:62-65 . DA 777.3"
Ellen White directly references Matthew 27:62-65 in this passage.
Matthew 27:62-66
"Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch."
"They could rest little upon the Sabbath. Though they would not step over a Gentile's threshold for fear of defilement, yet they held a council concerning the body of Christ. Death and the grave must hold Him whom they had crucified. “The chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again. Command therefore that the sepulcher be made sure until the third day, lest His disciples come by night, and steal Him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.” Matthew 27:62-65 . DA 777.3"
The EGW passage directly quotes Matthew 27:62-65 and provides context, confirming a clear connection.
Matthew 27:65-66
"Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch."
"The priests gave directions for securing the sepulcher. A great stone had been placed before the opening. Across this stone they placed cords, securing the ends to the solid rock, and sealing them with the Roman seal. The stone could not be moved without breaking the seal. A guard of one hundred soldiers was then stationed around the sepulcher to prevent it from being tampered with. The priests did all they could to keep Christ's body where it had been laid. He was sealed as securely in His tomb as if He were to remain there through all time. DA 778.1"
The EGW passage elaborates on the details mentioned in Matthew 27:65-66, describing the sealing of the stone and the placement of the guard. It's a clear and direct reference.
Matthew 27:66
"So they went, and made the sepulchre sure, sealing the stone, and setting a watch."
"When Jesus was laid in the grave, Satan triumphed. He dared to hope that the Saviour would not take up His life again. He claimed the Lord's body, and set his guard about the tomb, seeking to hold Christ a prisoner. He was bitterly angry when his angels fled at the approach of the heavenly messenger. When he saw Christ come forth in triumph, he knew that his kingdom would have an end, and that he must finally die. DA 782.4"
EGW elaborates on the implications of Matthew 27:66, describing Satan's reaction to Jesus' death and the setting of the guard. While Matthew 27:66 simply states the fact of the guard, EGW interprets the event from Satan's perspective, creating a clear thematic parallel.
"Christ's murderers feared that He might yet come to life and escape them. They therefore asked of Pilate a watch to guard the sepulcher until the third day. This was granted, and the stone at the door was sealed, lest His disciples should steal Him away and say that He had risen from the dead. EW 181.1"
The EGW passage directly refers to and expands upon the events described in Matthew 27:66, providing additional details about the sealing of the tomb and the placement of the watch.
"The women who had been Christ's humble followers while He lived, would not leave Him until they saw Him laid in the tomb and a stone of great weight placed before the door, lest His enemies should seek to obtain His body. But they need not have feared; for I saw that the angelic host watched with untold interest in the resting place of Jesus, earnestly waiting for the command to act their part in liberating the King of glory from His prison house. EW 180.2"
Both passages describe the concern about the tomb being disturbed. Matthew 27:66 describes the sealing of the stone and setting a watch, while EGW describes the women's concern and the angelic host watching. The passages share a common theme of securing the tomb.