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 4:1
"Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil."
"Chapter 12—The Temptation This chapter is based on Matthew 4:1-11 ; Mark 1:12, 13 ; Luke 4:1-13 . “And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness.” The words of Mark are still more significant. He says, “Immediately the Spirit driveth Him into the wilderness. And He was there in the wilderness forty days, tempted of Satan; and was with the wild beasts.” “And in those days He did eat nothing.” DA 114"
EGW directly quotes and references Matthew 4:1 in the introduction to the chapter.
"When Jesus was led into the wilderness to be tempted, He was led by the Spirit of God. He did not invite temptation. He went to the wilderness to be alone, to contemplate His mission and work. By fasting and prayer He was to brace Himself for the bloodstained path He must travel. But Satan knew that the Saviour had gone into the wilderness, and he thought this the best time to approach Him. DA 114.2"
The EGW passage directly references and expands upon the events described in Matthew 4:1, including the leading of Jesus by the Spirit into the wilderness to be tempted.
"He who is seeking to qualify himself for the sacred work of God should be careful not to place himself on the enemy's ground, but should choose the society of those who will help him to obtain divine knowledge. God suffered John, the beloved disciple, to be exiled to Patmos, where he was separated from the world's bustle and strife, shut away from every outside influence, and even from the work that he loved. Then the Lord could commune with him, opening before him the closing scenes of this world's history. John the Baptist made his home in the wilderness, there to receive from God the message that he was to bear,—a message that was to prepare the way for the Coming One. GW 77.1"
Both passages highlight the importance of solitude and separation for receiving divine guidance. EGW uses the examples of John on Patmos and John the Baptist in the wilderness, while Matthew 4:1 describes Jesus being led into the wilderness. The connection lies in the idea that isolation can facilitate a deeper connection with God, even though the context of Matthew 4:1 includes temptation.
It was Christ who, in the Old Testament, gave the warning to Israel, “Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.” Proverbs 20:1 . He Himself provided no such beverage. Satan tempts men to indulgence that will becloud reason and benumb the spiritual perceptions, but Christ teaches us to bring the lower nature into subjection. He never places before men that which would be a temptation. His whole life was an example of self-denial. It was to break the power of appetite that in the forty days’ fast in the wilderness He suffered in our behalf the severest test that humanity could endure. It was Christ who directed that John the Baptist should drink neither wine nor strong drink. It was He who enjoined similar abstinence upon the wife of Manoah. Christ did not contradict His own teaching. The unfermented wine that He provided for the wedding guests was a wholesome and refreshing drink. This is the wine that was used by our Saviour and His discip…
While the primary verse referenced in the EGW passage is Proverbs 20:1, the mention of Christ's temptation in the wilderness in Matthew 4:1 is used to support the idea of self-denial and overcoming temptation. The connection is that Christ's example of resisting temptation is relevant to the discussion of avoiding intoxicating substances, but it is not a direct or explicit allusion.
Matthew 4:1-2
"Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred."
"After the baptism of Jesus in Jordan, He was led by the Spirit into the wilderness, to be tempted of the devil. The Holy Spirit had prepared Him for that special scene of fierce temptations. Forty days He was tempted of Satan, and in those days He ate nothing. Everything around Him was unpleasant, from which human nature would be led to shrink. He was with the wild beasts and the devil, in a desolate, lonely place. The Son of God was pale and emaciated, through fasting and suffering. But His course was marked out, and He must fulfill the work which He came to do. EW 155.2"
The EGW passage closely follows the narrative of Jesus' temptation in the wilderness after his baptism, as described in Matthew 4:1-2. It includes details like the forty days, the wilderness setting, and the presence of the devil.
Matthew 4:1-11
"Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him."
"The temptations by which Christ was beset in the wilderness—appetite, love of the world, and presumption —are the three great leading allurements by which men are most frequently overcome. The managers of the sanitarium will often be tempted to depart from the principles which should govern such an institution. But they should not vary from the right course to gratify the inclinations or minister to the depraved appetites of wealthy patients or friends. The influence of such a course is only evil. Deviations from the teachings given in lectures or through the press have a most unfavorable effect upon the influence and morals of the institution, and will, to a great extent, counteract all efforts to instruct and reform the victims of depraved appetites and passions, and to lead them to Christ, the only safe refuge. 4T 576.3"
The EGW passage explicitly references the three temptations Christ faced in the wilderness (appetite, love of the world, and presumption) and connects them to potential pitfalls for those managing the sanitarium. This is a clear and direct allusion to Matthew 4:1-11.
"Chapter 12—The Temptation This chapter is based on Matthew 4:1-11 ; Mark 1:12, 13 ; Luke 4:1-13 . “And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness.” The words of Mark are still more significant. He says, “Immediately the Spirit driveth Him into the wilderness. And He was there in the wilderness forty days, tempted of Satan; and was with the wild beasts.” “And in those days He did eat nothing.” DA 114"
Ellen White directly references Matthew 4:1-11 in this passage.
"Satan presented this inducement to Christ, knowing that if He accepted it, the world would never be ransomed. And under different guises he presents the same temptation to God's ministers today, knowing that those who are beguiled by it will be false to their trust. AA 366.1"
The EGW passage directly references the temptation of Christ by Satan and draws a parallel to temptations faced by ministers. While not a direct quote, the thematic connection is clear and significant.
"It is not an easy matter to overcome an established taste for narcotics and stimulants. In the name of Christ alone can this great victory be gained. He overcame in behalf of man in the long fast of nearly six weeks in the wilderness of temptation. He sympathizes with the weakness of man. His love for fallen man was so great that He made an infinite sacrifice that He might reach him in his degradation and through His divine power finally elevate him to His throne. But it rests with man whether Christ shall accomplish for him that which He is fully able to do. 4T 32.2"
The EGW passage directly references Christ's temptation in the wilderness and connects it to overcoming personal struggles. The mention of the fast and temptation makes the connection more than just a general theme.
"Old Testament history presents occasional mention of their existence and agency; but it was during the time when Christ was upon the earth that evil spirits manifested their power in the most striking manner. Christ had come to enter upon the plan devised for man's redemption, and Satan determined to assert his right to control the world. He had succeeded in establishing idolatry in every part of the earth except the land of Palestine. To the only land that had not fully yielded to the tempter's sway, Christ came to shed upon the people the light of heaven. Here two rival powers claimed supremacy. Jesus was stretching out His arms of love, inviting all who would to find pardon and peace in Him. The hosts of darkness saw that they did not possess unlimited control, and they understood that if Christ's mission should be successful, their rule was soon to end. Satan raged like a chained lion and defiantly exhibited his power over the bodies as well as the souls of men. GC 513.3"
Both passages describe the conflict between Christ and Satan. Matthew 4:1-11 recounts the temptation of Christ, while EGW describes Satan's efforts to maintain control over the world during Christ's ministry. The EGW passage amplifies the broader context of the conflict illustrated in Matthew.
"The fear of the Lord is the beginning of wisdom. Those who overcome as Christ overcame will need to constantly guard themselves against the temptations of Satan. The appetite and passions should be restricted and under the control of enlightened conscience, that the intellect may be unimpaired, the perceptive powers clear, so that the workings of Satan and his snares may not be interpreted to be the providence of God. Many desire the final reward and victory which are to be given to overcomers, but are not willing to endure toil, privation, and denial of self, as did their Redeemer. It is only through obedience and continual effort that we shall overcome as Christ overcame. 3T 491.2"
Both passages discuss overcoming temptation. Matthew 4:1-11 describes Jesus' temptation in the wilderness, while the EGW passage speaks of overcoming temptations by Satan. The connection lies in the shared theme of resisting temptation and overcoming as Christ overcame.
"The parents of Jesus were poor, and dependent upon their daily toil. He was familiar with poverty, self- denial, and privation. This experience was a safeguard to Him. In His industrious life there were no idle moments to invite temptation. No aimless hours opened the way for corrupting associations. So far as possible, He closed the door to the tempter. Neither gain nor pleasure, applause nor censure, could induce Him to consent to a wrong act. He was wise to discern evil, and strong to resist it. DA 72.1"
Both passages discuss Jesus being tempted. The EGW passage speaks of Jesus's poverty and industrious life as safeguards against temptation, while Matthew 4 details the specific temptations Jesus faced in the wilderness.
"You have a work to do which you should begin at once. Satan will stand by your side, as he did by the side of Christ in the wilderness of temptation, to overcome you with reasonings, to pervert your judgment, and to paralyze your sense of right and equity. If you do justice in one instance, you must not wait for Satan to overpower your good impulses by his reasoning. You have so long been controlled by selfishness and covetousness that you cannot trust yourself. I do not want you to lose heaven. I have been shown the selfish acts of your life, your close scheming and figuring, your bartering, and the advantage which you have taken of your brethren and fellow men. God has every instance written in the book. Will you pray to Him to enlighten your mind to see where you have overreached, and then will you repent and redeem the past? 3T 550.2"
EGW draws a parallel between Satan's temptation of Christ in the wilderness and Satan's attempts to influence Brother P's decisions regarding wealth. The mention of Satan's 'reasonings' and attempts to 'pervert judgment' directly alludes to the methods used in the temptation narrative.
"Satan again rejoiced with his angels that he could, by causing man's fall, pull down the Son of God from His exalted position. He told his angels that when Jesus should take fallen man's nature, he could overpower Him and hinder the accomplishment of the plan of salvation. EW 152.2"
The EGW passage describes Satan's intent to defeat Jesus, which is thematically similar to the temptation narrative in Matthew 4, where Satan attempts to undermine Jesus's mission. While not a direct quote, the underlying theme of Satan's opposition is present.
Matthew 4:2
"And when he had fasted forty days and forty nights, he was afterward an hungred."
"The great end for which Christ endured that long fast in the wilderness was to teach us the necessity of self- denial and temperance. This work should commence at our tables and should be strictly carried out in all the concerns of life. The Redeemer of the world came from heaven to help man in his weakness, that, in the power which Jesus came to bring him, he might become strong to overcome appetite and passion, and might be victor on every point. 3T 488.2"
The EGW passage explicitly refers to Christ's fast in the wilderness as a lesson in self-denial and temperance, directly alluding to Matthew 4:2.
"I then referred to the long fast of Christ in the wilderness. The sin of the indulgence of appetite, and its power over human nature, can never be fully realized, except as that long fast of Christ when contending single- handed with the prince of the powers of darkness is studied and understood. Man's salvation was at stake. Would Satan or the Redeemer of the world come off conqueror? It is impossible for us to conceive with what intense interest angels of God watched the trial of their loved Commander. 4T 293.3"
The EGW passage refers to Christ's fast in the wilderness and its significance in overcoming temptation. While not a direct quote, the passage elaborates on the event described in Matthew 4:2 and its implications for salvation.
"When Jesus entered the wilderness, He was shut in by the Father's glory. Absorbed in communion with God, He was lifted above human weakness. But the glory departed, and He was left to battle with temptation. It was pressing upon Him every moment. His human nature shrank from the conflict that awaited Him. For forty days He fasted and prayed. Weak and emaciated from hunger, worn and haggard with mental agony, “His visage was so marred more than any man, and His form more than the sons of men.” Isaiah 52:14 . Now was Satan's opportunity. Now he supposed that he could overcome Christ. DA 118.1"
EGW references the 40-day fast and alludes to Isaiah 52:14, describing Jesus' weakened state before temptation. This is a clear and intentional connection.
"Christ suffered hunger in the fullest sense. Mankind generally have all that is needful to sustain life. And yet, like our first parents, they desire that which God would withhold because it is not best for them. Christ suffered hunger for necessary food and resisted the temptation of Satan upon the point of appetite. Indulgence of intemperate appetite creates in fallen man unnatural desires for the things which will eventually prove his ruin. 4T 29.2"
The EGW passage directly refers to Christ's hunger and temptation, referencing the event described in Matthew 4:2. It expands on the significance of this event in relation to appetite and temptation.
Matthew 4:3
"And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread."
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 temptation from Matthew 4:3.
"With Christ, as with the holy pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began, the work of our redemption must begin. As by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. “And when He had fasted forty days and forty nights, He was afterward an hungred. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” DA 117.3"
The EGW passage directly quotes Matthew 4:3 and explicitly connects it to the temptation of Christ and the parallel with Adam's fall. This is a clear and direct allusion.
Not without a struggle could Jesus listen in silence to the arch-deceiver. But the Son of God was not to prove His divinity to Satan, or to explain the reason of His humiliation. By conceding to the demands of the rebel, nothing for the good of man or the glory of God would be gained. Had Christ complied with the suggestion of the enemy, Satan would still have said, Show me a sign that I may believe you to be the Son of God. Evidence would have been worthless to break the power of rebellion in his heart. And Christ was not to exercise divine power for His own benefit. He had come to bear trial as we must do, leaving us an example of faith and submission. Neither here nor at any subsequent time in His earthly life did He work a miracle in His own behalf. His wonderful works were all for the good of others. Though Jesus recognized Satan from the beginning, He was not provoked to enter into controversy with him. Strengthened with the memory of the voice from heaven, He rested in His Fathe…
The EGW passage directly references and expands upon the temptation of Jesus in Matthew 4:3, specifically the phrase "If thou be the Son of God."
"When Satan and the Son of God first met in conflict, Christ was the commander of the heavenly hosts; and Satan, the leader of revolt in heaven, was cast out. Now their condition is apparently reversed, and Satan makes the most of his supposed advantage. One of the most powerful of the angels, he says, has been banished from heaven. The appearance of Jesus indicates that He is that fallen angel, forsaken by God, and deserted by man. A divine being would be able to sustain his claim by working a miracle; “if Thou be the Son of God, command this stone that it be made bread.” Such an act of creative power, urges the tempter, would be conclusive evidence of divinity. It would bring the controversy to an end. DA 119.2"
EGW directly quotes and interprets Matthew 4:3.
"As we near the close of time, the human mind is more readily affected by Satan's devices. He leads deceived mortals to account for the works and miracles of Christ upon general principles. Satan has ever been ambitious to counterfeit the work of Christ and establish his own power and claims. He does not generally do this openly and boldly. He is artful and knows that the most effectual way for him to accomplish his work is to come to poor, fallen man in the form of an angel of light. Satan came to Christ in the wilderness in the form of a beautiful young man—more like a monarch than a fallen angel—with scripture in his mouth. Said he: “It is written.” Our suffering Saviour met him with scripture, saying: “It is written.” Satan took advantage of the weak, suffering condition of Christ, who had taken upon Him our human nature. 1T 293.1"
Both passages describe Satan tempting Jesus. The EGW passage refers to the wilderness temptation and Satan using scripture, which aligns with the account in Matthew 4:3 and following verses. The connection is strong.
The Jews were looking for a Messiah to be revealed in outward show. They expected Him, by one flash of overmastering will, to change the current of men's thoughts, and force from them an acknowledgment of His supremacy. Thus, they believed, He was to secure His own exaltation, and gratify their ambitious hopes. Thus when Christ was treated with contempt, there came to Him a strong temptation to manifest His divine character. By a word, by a look, He could compel His persecutors to confess that He was Lord above kings and rulers, priests and temple. But it was His difficult task to keep to the position He had chosen as one with humanity. DA 700.4 The angels of heaven witnessed every movement made against their loved Commander. They longed to deliver Christ. Under God the angels are all-powerful. On one occasion, in obedience to the command of Christ, they slew of the Assyrian army in one night one hundred and eighty-five thousand men. How easily could the angels, beholding the shameful …
Both passages deal with the temptation of Jesus to use his divine power for personal gain or to avoid suffering. The EGW passage expands on the specific temptation to manifest his divine character in the face of contempt, while Matthew 4:3 describes the temptation to turn stones into bread. The underlying theme of resisting the misuse of divine power connects them.
Matthew 4:3-4
"And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
"Satan took advantage of the sufferings of the Son of God and prepared to beset Him with manifold temptations, hoping to obtain the victory over Him, because He had humbled Himself as a man. Satan came with this temptation: “If Thou be the Son of God, command this stone that it be made bread.” He tempted Jesus to condescend to give him proof of His being the Messiah, by exercising His divine power. Jesus mildly answered him, “It is written, That man shall not live by bread alone, but by every word of God.” EW 155.3"
EGW directly quotes and elaborates on the temptation of Jesus by Satan, including the challenge to turn stones into bread and Jesus' response, which is a direct quote from scripture.
Matthew 4:3-10
"And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve."
"It was not God's holy prophet that came forth at the spell of a sorcerer's incantation. Samuel was not present in that haunt of evil spirits. That supernatural appearance was produced solely by the power of Satan. He could as easily assume the form of Samuel as he could assume that of an angel of light, when he tempted Christ in the wilderness. PP 679.3"
The EGW passage draws a parallel between Satan's ability to assume different forms (Samuel) and his temptation of Christ in the wilderness, where he also used deception. Matthew 4:3-10 describes the temptation of Christ.
Matthew 4:4
"But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
"I have words for all who may suppose that they are safe in obtaining their education in Battle Creek. The Lord has blotted out two of our largest institutions that were established in Battle Creek, and has given warning after warning, even as Christ gave warning to Bethsaida and Capernaum. There is a necessity of giving earnest attention to every word that proceedeth out of the mouth of God. There can be no sinless departure from the words of Christ. The Saviour urges the erring ones to repent. Those who humble their hearts and confess their sins will be pardoned. Their transgressions will be forgiven. But the man who thinks that should he confess his sins he would show weakness, will not find pardon, will not see Christ as his Redeemer, but will go on and on in transgression, making blunder after blunder and adding sin to sin. What will such a one do in the day that the books are opened and every man is judged according to the things written in the books? 9T 266.2"
The EGW passage directly quotes Matthew 4:4: 'every word that proceedeth out of the mouth of God.'
"The life of Christ that gives life to the world is in His word. It was by His word that Jesus healed disease and cast out demons; by His word He stilled the sea, and raised the dead; and the people bore witness that His word was with power. He spoke the word of God, as He had spoken through all the prophets and teachers of the Old Testament. The whole Bible is a manifestation of Christ, and the Saviour desired to fix the faith of His followers on the word. When His visible presence should be withdrawn, the word must be their source of power. Like their Master, they were to live “by every word that proceedeth out of the mouth of God.” Matthew 4:4 . DA 390.3"
Ellen White directly references Matthew 4:4 in this passage.
"“Herein is My Father glorified,” said Jesus, “that ye bear much fruit.” God desires to manifest through you the holiness, the benevolence, the compassion, of His own character. Yet the Saviour does not bid the disciples labor to bear fruit. He tells them to abide in Him. “If ye abide in Me,” He says, “and My words abide in you, ye shall ask what ye will, and it shall be done unto you.” It is through the word that Christ abides in His followers. This is the same vital union that is represented by eating His flesh and drinking His blood. The words of Christ are spirit and life. Receiving them, you receive the life of the Vine. You live “by every word that proceedeth out of the mouth of God.” Matthew 4:4 . The life of Christ in you produces the same fruits as in Him. Living in Christ, adhering to Christ, supported by Christ, drawing nourishment from Christ, you bear fruit after the similitude of Christ. DA 677.1"
Ellen White directly references Matthew 4:4 in this passage.
"The life thus imparted is in like manner sustained. “By every word that proceedeth out of the mouth of God” ( Matthew 4:4 ) shall man live. Ed 126.5"
Ellen White directly references Matthew 4:4 in this passage.
"“Man doth not live by bread only,” and as we impart to others our temporal food, so we are to impart hope and courage and Christlike love. We are “to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.” 2 Corinthians 1:4 . And the assurance is ours: “God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.” 6T 347.4"
EGW directly quotes Matthew 4:4, making this an explicit allusion.
"Jesus met Satan with the words of Scripture. “It is written,” He said. In every temptation the weapon of His warfare was the word of God. Satan demanded of Christ a miracle as a sign of His divinity. But that which is greater than all miracles, a firm reliance upon a “Thus saith the Lord,” was a sign that could not be controverted. So long as Christ held to this position, the tempter could gain no advantage. DA 120.1"
The EGW passage explicitly mentions Jesus using the phrase "It is written" and connects it to the word of God as a weapon, which is exemplified in Matthew 4:4 and the surrounding verses.
"“Man shall not live by bread alone, but by every word of God.” Often the follower of Christ is brought where he cannot serve God and carry forward his worldly enterprises. Perhaps it appears that obedience to some plain requirement of God will cut off his means of support. Satan would make him believe that he must sacrifice his conscientious convictions. But the only thing in our world upon which we can rely is the word of God. “Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.” Matthew 6:33 . Even in this life it is not for our good to depart from the will of our Father in heaven. When we learn the power of His word, we shall not follow the suggestions of Satan in order to obtain food or to save our lives. Our only questions will be, What is God's command? and what His promise? Knowing these, we shall obey the one, and trust the other. DA 121.2"
EGW directly quotes Matthew 4:4, which itself is a reference to Deuteronomy 8:3.
"Fill the whole heart with the words of God. They are the living water, quenching your burning thirst. They are the living bread from heaven. Jesus declares, “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” [ John 6:53 .] And he explains himself by saying, “The words that I speak unto you, they are spirit, and they are life.” [ John 6:63 .] Our bodies are built up from what we eat and drink; and as in the natural economy, so in the spiritual economy, it is what we meditate upon that will give tone and strength to our spiritual nature. CE 57.1"
Both passages connect nourishment with spiritual life. Matthew 4:4 states that man lives by every word of God, while EGW states that the words of God are the living bread from heaven.
"We are not called upon to enter into controversy with those who hold false theories. Controversy is unprofitable. Christ never entered into it. “It is written” is the weapon used by the world's Redeemer. Let us keep close to the Word. Let us allow the Lord Jesus and His messengers to testify. We know that their testimony is true. LS 93.1"
The EGW passage directly quotes "It is written" and connects it to Christ's method, which is a clear allusion to Matthew 4:4 and similar passages where Jesus uses scripture to refute temptation.
"Christ's example is before us. He overcame Satan, showing us how we may also overcome. Christ resisted Satan with scripture. He might have had recourse to His own divine power, and used His own words; but He said: “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” To the second temptation He said: “It is written again, Thou shalt not tempt the Lord thy God.” Christ's example is before us. If the Sacred Scriptures were studied and followed, the Christian would be fortified to meet the wily foe; but the word of God is neglected, and disaster and defeat follow. 4T 45.3"
EGW directly quotes Matthew 4:4.
"Those who oppose the teachings of spiritualism are assailing, not men alone, but Satan and his angels. They have entered upon a contest against principalities and powers and wicked spirits in high places. Satan will not yield one inch of ground except as he is driven back by the power of heavenly messengers. The people of God should be able to meet him, as did our Saviour, with the words: “It is written.” Satan can quote Scripture now as in the days of Christ, and he will pervert its teachings to sustain his delusions. Those who would stand in this time of peril must understand for themselves the testimony of the Scriptures. GC 559.2"
Both passages emphasize the importance of using scripture to combat deception. EGW highlights Jesus's method of quoting scripture, as exemplified in Matthew 4:4, to resist Satan's temptations.
"In every gentle and submissive way, Jesus tried to please those with whom He came in contact. Because He was so gentle and unobtrusive, the scribes and elders supposed that He would be easily influenced by their teaching. They urged Him to receive the maxims and traditions that had been handed down from the ancient rabbis, but He asked for their authority in Holy Writ. He would hear every word that proceeds from the mouth of God; but He could not obey the inventions of men. Jesus seemed to know the Scriptures from beginning to end, and He presented them in their true import. The rabbis were ashamed to be instructed by a child. They claimed that it was their office to explain the Scriptures, and that it was His place to accept their interpretation. They were indignant that He should stand in opposition to their word. DA 85.1"
The EGW passage describes Jesus's reliance on the word of God and rejection of human inventions, which aligns with the principle expressed in Matthew 4:4 that humans should live by every word that proceeds from the mouth of God. Jesus's actions in the EGW passage exemplify this principle.
"At a very early age, Jesus had begun to act for Himself in the formation of His character, and not even respect and love for His parents could turn Him from obedience to God's word. “It is written” was His reason for every act that varied from the family customs. But the influence of the rabbis made His life a bitter one. Even in His youth He had to learn the hard lesson of silence and patient endurance. DA 86.1"
The EGW passage directly quotes the phrase "It is written," which is a key phrase used by Jesus in Matthew 4:4. While the context is different, the direct quote and the emphasis on scripture as a basis for action make this an explicit allusion.
"John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God's word; and the teaching of Wishart had confirmed his determination to forsake the communion of Rome and join himself to the persecuted Reformers. GC 250.2"
EGW states Knox turned to the truths of God's word, which directly reflects the principle in Matthew 4:4 that man should live by every word of God. The connection is clear and supports the original assessment.
"“You have the word of the living God, and for the asking you may have the gift of the Holy Spirit to make that word a power to those who believe and obey. The Holy Spirit's work is to guide into all truth. When you depend on the word of the living God with heart and mind and soul, the channel of communication will be unobstructed. Deep, earnest study of the word under the guidance of the Holy Spirit will give you fresh manna, and the same Spirit will make its use effectual. The exertion made by the youth to discipline the mind for high and holy aspirations will be rewarded. Those who make persevering efforts in this direction, putting the mind to the task of comprehending God's word, are prepared to be laborers together with God. 6T 163.1"
Both passages emphasize the importance of God's word for spiritual nourishment. The EGW passage uses the metaphor of 'fresh manna,' while Matthew 4:4 states that man shall not live by bread alone, but by every word of God. The connection is thematic and supports the idea of spiritual sustenance through God's word.
"A godly woman once made the remark, “O that we could hear the pure gospel as it used to be preached from the pulpit! Our minister is a good man, but he does not realize the spiritual needs of the people. He clothes the cross of Calvary with beautiful flowers, which hide all the shame, conceal all the reproach. My soul is starving for the bread of life. How refreshing it would be to hundreds of poor souls like me, to listen to something simple, plain, and scriptural, that would nourish our hearts!” GW 32"
The woman's statement about her soul 'starving for the bread of life' echoes the sentiment in Matthew 4:4, where Jesus states that man shall not live by bread alone, but by every word of God. Both passages emphasize the importance of spiritual nourishment.
"Christ never worked a miracle except to supply a genuine necessity, and every miracle was of a character to lead the people to the tree of life, whose leaves are for the healing of the nations. The simple food passed round by the hands of the disciples contained a whole treasure of lessons. It was humble fare that had been provided; the fishes and barley loaves were the daily food of the fisher folk about the Sea of Galilee. Christ could have spread before the people a rich repast, but food prepared merely for the gratification of appetite would have conveyed no lesson for their good. Christ taught them in this lesson that the natural provisions of God for man had been perverted. And never did people enjoy the luxurious feasts prepared for the gratification of perverted taste as this people enjoyed the rest and the simple food which Christ provided so far from human habitations. DA 366.1"
The EGW passage discusses the importance of simple food and avoiding the gratification of appetite, which aligns with the principle in Matthew 4:4 that humans need more than just physical sustenance. It's a thematic parallel, though not a direct reference.
"Every soul is elected who will work out his own salvation with fear and trembling. He is elected who will put on the armor and fight the good fight of faith. He is elected who will watch unto prayer, who will search the Scriptures, and flee from temptation. He is elected who will have faith continually, and who will be obedient to every word that proceedeth out of the mouth of God. The provisions of redemption are free to all; the results of redemption will be enjoyed by those who have complied with the conditions. PP 208.1"
The EGW passage uses the phrase 'every word that proceedeth out of the mouth of God,' which is a direct quote from Matthew 4:4. However, the context is different. Matthew 4:4 is about spiritual nourishment, while the EGW passage is about the conditions of redemption. Therefore, it's a possible connection, but not a strong thematic parallel.
Matthew 4:5-7
"Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God."
"***** Chapter 42—Presumption There are those who have a reckless spirit, which they term courage and bravery. They needlessly place themselves in scenes of danger and peril, thus exposing themselves to temptations out of which it would require a miracle of God to bring them unharmed and untainted. Satan's temptation to the Saviour of the world to cast Himself from the pinnacle of the temple was firmly met and resisted. Satan quoted a promise of God as security that Christ might with safety do this on the strength of the promise. Christ met the temptation with scripture: “It is written, ... Thou shalt not tempt the Lord thy God.” The only safe course for Christians is to repulse the enemy with God's word. Satan urges men into places where God does not require them to go, and presents scripture to justify his suggestions. 3T 482"
EGW directly references and interprets the temptation of Christ, quoting the scripture used in the passage.
Matthew 4:5-11
"Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him."
"Chapter 13—The Victory This chapter is based on Matthew 4:5-11 ; Mark 1:12, 13 ; Luke 4:5-13 . “Then the devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple, and saith unto Him, If Thou be the Son of God, cast Thyself down: for it is written,— DA 124"
Ellen White directly references Matthew 4:5-11 in this passage.
Matthew 4:6
"And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone."
Satan, to manifest his power, carried Jesus to Jerusalem, and set Him upon a pinnacle of the temple, and there tempted Him to give evidence that He was the Son of God, by casting Himself down from that dizzy height. Satan came with the words of inspiration: “For it is written, He shall give His angels charge over Thee, to keep Thee: and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone.” Jesus answering said unto him, “It is said, Thou shalt not tempt the Lord thy God.” Satan wished to cause Jesus to presume upon the mercy of His Father and risk His life before the fulfillment of His mission. He had hoped that the plan of salvation would fail; but the plan was laid too deep to be overthrown or marred by Satan. EW 156.1 Christ is the example for all Christians. When they are tempted, or their rights are disputed, they should bear it patiently. They should not feel that they have a right to call upon the Lord to display His power that they may ob…
EGW directly quotes Matthew 4:6, recounting Satan's temptation of Jesus and Jesus' response.
"But again the temptation is prefaced with the insinuation of distrust, “ If Thou be the Son of God.” Christ was tempted to answer the “if;” but He refrained from the slightest acceptance of the doubt. He would not imperil His life in order to give evidence to Satan. DA 124.4"
The EGW passage directly references and expands upon the temptation of Jesus in Matthew 4:6, specifically the phrase "If Thou be the Son of God" and the act of casting oneself down.
"word that declared His connection with heaven. It was Satan's purpose to cause Him to doubt that word. If Christ's confidence in God could be shaken, Satan knew that the victory in the whole controversy would be his. He could overcome Jesus. He hoped that under the force of despondency and extreme hunger, Christ would lose faith in His Father, and work a miracle in His own behalf. Had He done this, the plan of salvation would have been broken. DA 119.1"
The EGW passage describes Satan's attempt to make Jesus doubt God's word and perform a miracle for Himself. This is thematically related to Matthew 4:6, where Satan tempts Jesus to cast Himself down from the temple, quoting scripture to suggest God would protect Him. Both passages highlight Satan's strategy of using scripture to tempt Jesus to act independently of God's will.
Matthew 4:7
"Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God."
Jesus declared to Satan, “It is written again, Thou shalt not tempt the Lord thy God.” These words were spoken by Moses to the children of Israel when they thirsted in the desert, and demanded that Moses should give them water, exclaiming, “Is the Lord among us, or not?” Exodus 17:7 . God had wrought marvelously for them; yet in trouble they doubted Him, and demanded evidence that He was with them. In their unbelief they sought to put Him to the test. And Satan was urging Christ to do the same thing. God had already testified that Jesus was His Son; and now to ask for proof that He was the Son of God would be putting God's word to the test,—tempting Him. And the same would be true of asking for that which God had not promised. It would manifest distrust, and be really proving, or tempting, Him. We should not present our petitions to God to prove whether He will fulfill His word, but because He will fulfill it; not to prove that He loves us, but because He loves us. “Without faith it is…
EGW directly quotes and explains the meaning of Jesus's words in Matthew 4:7, making it a clear explicit allusion.
"Christ's example is before us. He overcame Satan, showing us how we may also overcome. Christ resisted Satan with scripture. He might have had recourse to His own divine power, and used His own words; but He said: “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” To the second temptation He said: “It is written again, Thou shalt not tempt the Lord thy God.” Christ's example is before us. If the Sacred Scriptures were studied and followed, the Christian would be fortified to meet the wily foe; but the word of God is neglected, and disaster and defeat follow. 4T 45.3"
EGW directly quotes Matthew 4:7.
"When Satan quoted the promise, “He shall give His angels charge over Thee,” he omitted the words, “to keep Thee in all Thy ways;” that is, in all the ways of God's choosing. Jesus refused to go outside the path of obedience. While manifesting perfect trust in His Father, He would not place Himself, unbidden, in a position that would necessitate the interposition of His Father to save Him from death. He would not force Providence to come to His rescue, and thus fail of giving man an example of trust and submission. DA 125.3"
Both passages deal with the temptation of Jesus and His response using scripture. EGW's passage explains the context and principle behind Jesus's use of Deuteronomy 6:16 (quoted in Matthew 4:7).
Matthew 4:8
"Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;"
"“And the devil, taking Him up into an high mountain, showed unto Him all the kingdoms of the world in a moment of time. And the devil said unto Him, All this power will I give Thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If Thou therefore wilt worship me, all shall be Thine. And Jesus answered and said unto him, Get thee behind Me, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.” EW 157.1"
EGW is retelling the temptation of Christ, and the details are very similar to Matthew 4:8. It is more than a thematic parallel.
"When the tempter offered to Christ the kingdom and glory of the world, he was proposing that Christ should yield up the real kingship of the world, and hold dominion subject to Satan. This was the same dominion upon which the hopes of the Jews were set. They desired the kingdom of this world. If Christ had consented to offer them such a kingdom, they would gladly have received Him. But the curse of sin, with all its woe, rested upon it. Christ declared to the tempter, “Get thee behind Me, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.” DA 130.1"
The EGW passage directly references and interprets the Matthew 4:8 account of Satan offering Christ the kingdoms of the world.
"The thrones and kingdoms of the world and the glory of them were offered to Christ if He would only bow down to Satan. Never will man be tried with temptations as powerful as those which assailed Christ. Satan came with worldly honor, wealth, and the pleasures of life, and presented them in the most attractive light to allure and deceive. “All these things,” said he to Christ, “will I give Thee, if Thou wilt fall down and worship me.” Christ repelled the wily foe and came off victor. 4T 45.1"
This is a clear and direct reference to the temptation of Christ in the wilderness, as described in Matthew 4:8. EGW's passage retells the event with similar details, making it an explicit allusion.
"There are many who hold themselves away from the service of God, because they desire worldly gain; and Satan uses them to lead others astray. The tempter comes to men as he came to Jesus, presenting the glory of the world; and when a measure of success attends their ventures, they become greedy for more gain, lose their love for the truth, and their spirituality dies. The immortal inheritance, the love of Jesus, is eclipsed to their vision by the fleeting prospects of this world. GW 341.3"
Both passages describe Satan tempting individuals with worldly glory, leading them away from spiritual pursuits. The EGW passage expands on the consequences of succumbing to this temptation, echoing the core theme of Matthew 4:8.
Here Satan spread the world before Christ in the most attractive light and intimated to Him that He need not endure so much suffering to obtain the kingdoms of the earth; Satan would yield all his claims if Christ would but worship him. Satan's dissatisfaction first commenced in heaven because he could not be first and highest in command —equal with God, exalted above Christ. He rebelled and lost his estate; and he, and those who sympathized with him, were turned out of heaven. In the wilderness he hoped to gain advantage through the weak and suffering condition of Christ, and obtain from Him that homage which he could not obtain in heaven. But Jesus, even in His faint and exhausted condition, yielded not to the temptation of Satan for a moment, but showed His superiority and exercised His authority by bidding Satan: “Get thee hence”—or, Depart from Me. Satan was baffled. He then studied how he could accomplish his purpose and receive the honor from the human race which was refused him…
Both passages describe Satan showing Jesus the kingdoms of the world. EGW expands on the purpose and context, but the core image is present in both.
Matthew 4:8-9
"Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me."
Here Satan spread the world before Christ in the most attractive light and intimated to Him that He need not endure so much suffering to obtain the kingdoms of the earth; Satan would yield all his claims if Christ would but worship him. Satan's dissatisfaction first commenced in heaven because he could not be first and highest in command —equal with God, exalted above Christ. He rebelled and lost his estate; and he, and those who sympathized with him, were turned out of heaven. In the wilderness he hoped to gain advantage through the weak and suffering condition of Christ, and obtain from Him that homage which he could not obtain in heaven. But Jesus, even in His faint and exhausted condition, yielded not to the temptation of Satan for a moment, but showed His superiority and exercised His authority by bidding Satan: “Get thee hence”—or, Depart from Me. Satan was baffled. He then studied how he could accomplish his purpose and receive the honor from the human race which was refused him…
The EGW passage directly recounts and expands upon the temptation of Christ in the wilderness as described in Matthew 4:8-9. It's more than a thematic parallel; it's a retelling with added details and interpretations.
"I saw that Satan watches the peculiar, selfish, covetous temperament of some who profess the truth, and he will tempt them by throwing prosperity in their path, offering them the riches of earth. He knows that if they do not overcome their natural temperament, they will stumble and fall by loving mammon, worshiping their idol. Satan's object is often accomplished. The strong love of the world overcomes, or swallows up, the love of the truth. The kingdoms of the world are offered them, and they eagerly grasp their treasure and think they are wonderfully prospered. Satan triumphs because his plan has succeeded. They have given up the love of God for the love of the world. 1T 142.1"
Both passages describe Satan offering worldly kingdoms/riches in exchange for allegiance/worship. The EGW passage expands on this theme by describing how Satan tempts believers with prosperity, mirroring the temptation of Christ in Matthew 4:8-9.
Matthew 4:8-10
"Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve."
"Again the storm of rage burst out, and Jerome was hurried away to prison. Yet there were some in the assembly upon whom his words had made a deep impression and who desired to save his life. He was visited by dignitaries of the church and urged to submit himself to the council. The most brilliant prospects were presented before him as the reward of renouncing his opposition to Rome. But like his Master when offered the glory of the world, Jerome remained steadfast. GC 114.3"
Both passages describe a temptation to renounce faith in exchange for worldly rewards. Jesus is offered all the kingdoms of the world, while Jerome is offered brilliant prospects for renouncing his opposition to Rome. The parallel lies in the temptation to compromise faith for worldly gain, which both figures resist.
"Satan once endeavored to form a compromise with Christ. He came to the Son of God in the wilderness of temptation, and showing Him all the kingdoms of the world and the glory of them, offered to give all into His hands if He would but acknowledge the supremacy of the prince of darkness. Christ rebuked the presumptuous tempter and forced him to depart. But Satan meets with greater success in presenting the same temptations to man. To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome. GC 50.2"
EGW draws a parallel between Satan's temptation of Christ and the church's temptation to compromise with worldly powers, mirroring the Matthew passage. The core theme of rejecting God for worldly gain is present in both.
Matthew 4:8-11
"Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him."
"Read Matthew 4:8-11 : “Again, the devil taketh Him up into an exceeding high mountain, and showeth Him all the kingdoms of the world, and the glory of them; and saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. Then the devil leaveth Him, and, behold, angels came and ministered unto Him.” 1T 293.2"
Ellen White directly references Matthew 4:8-11 in this passage.
Matthew 4:9
"And saith unto him, All these things will I give thee, if thou wilt fall down and worship me."
Here Satan spread the world before Christ in the most attractive light and intimated to Him that He need not endure so much suffering to obtain the kingdoms of the earth; Satan would yield all his claims if Christ would but worship him. Satan's dissatisfaction first commenced in heaven because he could not be first and highest in command —equal with God, exalted above Christ. He rebelled and lost his estate; and he, and those who sympathized with him, were turned out of heaven. In the wilderness he hoped to gain advantage through the weak and suffering condition of Christ, and obtain from Him that homage which he could not obtain in heaven. But Jesus, even in His faint and exhausted condition, yielded not to the temptation of Satan for a moment, but showed His superiority and exercised His authority by bidding Satan: “Get thee hence”—or, Depart from Me. Satan was baffled. He then studied how he could accomplish his purpose and receive the honor from the human race which was refused him…
EGW directly references the event of Satan offering the kingdoms of the world in exchange for worship, which is the core of Matthew 4:9. This is a clear and direct allusion.
"In the wilderness of temptation, Satan, the adversary of souls, presented before Christ the glories of this world and said: “If Thou therefore wilt worship me, all shall be Thine.” The Saviour repulsed Satan; but how easily is man seduced by the representations of the great enemy! Many are charmed with the attractions of the world; they serve mammon rather than God, and so lose their souls. 5T 481.3"
The EGW passage directly recounts the temptation of Christ by Satan, including the offer of worldly dominion in exchange for worship, mirroring Matthew 4:9.
"It is one of the leading doctrines of Romanism that the pope is the visible head of the universal church of Christ, invested with supreme authority over bishops and pastors in all parts of the world. More than this, the pope has been given the very titles of Deity. He has been styled “Lord God the Pope” (see Appendix ), and has been declared infallible. He demands the homage of all men. The same claim urged by Satan in the wilderness of temptation is still urged by him through the Church of Rome, and vast numbers are ready to yield him homage. GC 50.3"
The EGW passage connects the Pope's claim to authority and demand for homage to Satan's temptation of Christ in Matthew 4:9. Both involve a demand for worship in exchange for power.
Matthew 4:10
"Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve."
With the setting aside of the Bible has come a turning away from God's law. The doctrine that men are released from obedience to the divine precepts, has weakened the force of moral obligation and opened the floodgates of iniquity upon the world. Lawlessness, dissipation, and corruption are sweeping in like an overwhelming flood. Everywhere are seen envy, evil surmising, hypocrisy, estrangement, emulation, strife, betrayal of sacred trusts, indulgence of lust. The whole system of religious principles and doctrines, which should form the foundation and framework of social life, seems to be a tottering mass, ready to fall in ruins. PK 624.2 In the last days of this earth's history the voice that spoke from Sinai is still declaring, “Thou shalt have no other gods before Me.” Exodus 20:3 . Man has set his will against the will of God, but he cannot silence the word of command. The human mind cannot evade its obligation to a higher power. Theories and speculations may abound; men may try to…
Ellen White directly references Matthew 4:10 in this passage.
"To the same work He has called His people in this generation. To them He has revealed His will, and of them He requires obedience. In the last days of this earth's history the voice that spoke from Sinai is still saying to men: “Thou shalt have no other gods before Me.” Exodus 20:3 . Man has set his will against the will of God, but he cannot silence this word of command. The human mind can never fully comprehend its obligation to the higher power, but it cannot evade the obligation. Profound theories and speculations may abound, men may try to set science in opposition to revelation, and thus do away with the law of God; but stronger and still stronger will the Holy Spirit bring before them the command: “Thou shalt worship the Lord thy God, and Him only shalt thou serve.” Matthew 4:10 . 6T 10.1"
Ellen White directly references Matthew 4:10 in this passage.
Satan failed in his temptations to Christ in the wilderness. The plan of salvation has been carried out. The dear price has been paid for man's redemption. And now Satan seeks to tear away the foundation of the Christian's hope and turn the minds of men into such a channel that they may not be benefited or saved by the great sacrifice offered. He leads fallen man, through his “all deceivableness of unrighteousness,“ to believe that he can do very well without an atonement, that he need not depend upon a crucified and risen Saviour, that man's own merits will entitle him to God's favor. And then he destroys man's confidence in the Bible, well knowing that if he succeeds here, and faith in the detector which places a mark upon himself is destroyed, he is safe. He fastens upon minds the delusion that there is no personal devil, and those who believe this make no effort to resist and war against that which they think does not exist. Thus poor, blind mortals finally adopt the maxim, “Whatev…
The EGW passage references the temptation of Christ and alludes to Jesus' command to Satan, "Get thee hence." This is a direct reference to Matthew 4:10, making it more than just a thematic parallel.
"Satan had questioned whether Jesus was the Son of God. In his summary dismissal he had proof that he could not gainsay. Divinity flashed through suffering humanity. Satan had no power to resist the command. Writhing with humiliation and rage, he was forced to withdraw from the presence of the world's Redeemer. Christ's victory was as complete as had been the failure of Adam. DA 130.3"
The EGW passage describes the aftermath of Jesus's command to Satan to depart, directly referencing the event described in Matthew 4:10. The thematic parallel is clear, focusing on Jesus's victory over Satan.
Matthew 4:11
"Then the devil leaveth him, and, behold, angels came and ministered unto him."
"angels of heaven had watched the conflict, beholding their loved Commander as He passed through inexpressible suffering to make a way of escape for us. He had endured the test, greater than we shall ever be called to endure. The angels now ministered to the Son of God as He lay like one dying. He was strengthened with food, comforted with the message of His Father's love and the assurance that all heaven triumphed in His victory. Warming to life again, His great heart goes out in sympathy for man, and He goes forth to complete the work He has begun; to rest not until the foe is vanquished, and our fallen race redeemed. DA 131.1"
The EGW passage directly alludes to the event described in Matthew 4:11, where angels ministered to Jesus after his temptation. The EGW passage expands on the details of this ministry, including the comfort and assurance provided.
"Did God forsake Elijah in his hour of trial? Oh, no! He loved His servant no less when Elijah felt himself forsaken of God and man than when, in answer to his prayer, fire flashed from heaven and illuminated the mountaintop. And now, as Elijah slept, a soft touch and a pleasant voice awoke him. He started up in terror, as if to flee, fearing that the enemy had discovered him. But the pitying face bending over him was not the face of an enemy, but of a friend. God had sent an angel from heaven with food for His servant. “Arise and eat,” the angel said. “And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head.” PK 166.1"
Both passages involve angels ministering to individuals in need. While the context differs (Jesus' temptation vs. Elijah's flight), the theme of divine assistance through angels is present in both.
Matthew 4:15
"The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;"
"“The land of Zebulun and the land of Naphtali, Toward the sea, beyond the Jordan, Galilee of the nations, The people that sat in darkness Saw a great light, And to them that sat in the region and shadow of death, To them did light spring up.” Matthew 4:15, 16 , A.R.V., margin. MH 20.1"
EGW directly quotes Matthew 4:15, making it an explicit allusion.
"The people of Galilee were despised by the rabbis of Jerusalem as rude and unlearned, yet they presented a more favorable field for the Saviour's work. They were more earnest and sincere; less under the control of bigotry; their minds were more open for the reception of truth. In going to Galilee, Jesus was not seeking seclusion or isolation. The province was at this time the home of a crowded population, with a much larger admixture of people of other nations than was found in Judea. DA 232.3"
The EGW passage describes Galilee as a place with a mixed population, which aligns with Matthew 4:15's description of it as "Galilee of the Gentiles." The EGW passage expands on the idea that Galilee was more receptive to Jesus's message than Judea.
"Capernaum itself was well adapted to be the center of the Saviour's work. Being on the highway from Damascus to Jerusalem and Egypt, and to the Mediterranean Sea, it was a great thoroughfare of travel. People from many lands passed through the city, or tarried for rest in their journeyings to and fro. Here Jesus could meet all nations and all ranks, the rich and great as well as the poor and lowly, and His lessons would be carried to other countries and into many households. Investigation of the prophecies would thus be excited, attention would be directed to the Saviour, and His mission would be brought before the world. DA 252.3"
The EGW passage elaborates on the geographical significance of Capernaum, which aligns with Matthew's description of the region as 'Galilee of the Gentiles,' a crossroads for various peoples. The EGW passage expands on the idea of Capernaum being a place where Jesus could reach a diverse audience, fulfilling the prophecy of reaching the Gentiles.
Matthew 4:16
"The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up."
Moses beheld the disciples of Jesus as they went forth to carry His gospel to the world. He saw that though the people of Israel “according to the flesh” had failed of the high destiny to which God had called them, in their unbelief had failed to become the light of the world, though they had despised God's mercy and forfeited their blessings as His chosen people—yet God had not cast off the seed of Abraham; the glorious purposes which He had undertaken to accomplish through Israel were to be fulfilled. All who through Christ should become the children of faith were to be counted as Abraham's seed; they were inheritors of the covenant promises; like Abraham, they were called to guard and to make known to the world the law of God and the gospel of His Son. Moses saw the light of the gospel shining out through the disciples of Jesus to them “which sat in darkness” ( Matthew 4:16 ), and thousands from the lands of the Gentiles flocking to the brightness of its rising. And beholding, he re…
Ellen White directly references Matthew 4:16 in this passage.
"If the time and effort spent in seeking to grasp the bright ideas of infidels were given to studying the precious things of the word of God, thousands who now sit in darkness and in the shadow of death would be rejoicing in the glory of the Light of life. CT 379.1"
Both passages use the imagery of darkness and light to represent spiritual ignorance and enlightenment. EGW's phrase 'shadow of death' and 'Light of life' directly echoes the language of Matthew 4:16.
"In former years the wives of ministers endured want and persecution. When their husbands suffered imprisonment, and sometimes death, those noble, self-sacrificing women suffered with them, and their reward will be equal to that bestowed on the husband. Mrs. Boardman and the Mrs. Judsons suffered for the truth, suffered with their companions. They sacrificed home and friends in every sense of the word to aid their companions in the work of enlightening those who sat in darkness, to reveal to them the hidden mysteries of the word of God. Their lives were in constant peril. To save souls was their great object, and for this they could suffer cheerfully. 1T 451.1"
Both passages refer to bringing light to those in darkness. EGW uses the phrase in the context of missionary work, which aligns with the verse's broader theme of spiritual enlightenment.
Matthew 4:17
"From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand."
"His work there had continued some months before the Sermon on the Mount was given. The message He had proclaimed throughout the land, “The kingdom of heaven is at hand” ( Matthew 4:17 ), had arrested the attention of all classes, and had still further fanned the flame of their ambitious hopes. The fame of the new Teacher had spread beyond the limits of Palestine, and, notwithstanding the attitude of the hierarchy, the feeling was widespread that this might be the hoped-for Deliverer. Great multitudes thronged the steps of Jesus, and the popular enthusiasm ran high. MB 2.2"
Ellen White directly references Matthew 4:17 in this passage.
Matthew 4:18
"And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers."
"The first pupils of Jesus were chosen from the ranks of the common people. They were humble, unlettered men, these fishers of Galilee; men unschooled in the learning and customs of the rabbis, but trained by the stern discipline of toil and hardship. They were men of native ability and of teachable spirit; men who could be instructed and molded for the Saviour's work. In the common walks of life there is many a toiler patiently treading the round of his daily tasks, unconscious of latent powers that, roused to action, would place him among the world's great leaders. Such were the men who were called by the Saviour to be His colaborers. And they had the advantage of three years’ training by the greatest educator this world has ever known. Ed 85.2"
EGW directly references the calling of the fishermen, Peter and Andrew, by Jesus, as described in Matthew 4:18. The passage elaborates on their background and suitability for discipleship, but the initial connection is explicit.
"What a scene was this for angels to contemplate; their glorious Commander, sitting in a fisherman's boat, swayed to and fro by the restless waves, and proclaiming the good news of salvation to the listening throng that were pressing down to the water's edge! He who was the Honored of heaven was declaring the great things of His kingdom in the open air, to the common people. Yet He could have had no more fitting scene for His labors. The lake, the mountains, the spreading fields, the sunlight flooding the earth, all furnished objects to illustrate His lessons and impress them upon the mind. And no lesson of Christ's fell fruitless. Every message from His lips came to some soul as the word of eternal life. DA 244.2"
Both passages describe Jesus teaching by the Sea of Galilee. While EGW elaborates on the scene and its significance, the foundational image of Jesus near the Sea of Galilee, as described in Matthew 4:18, is clearly present and amplified in the EGW passage.
"By the Sea of Galilee a company had gathered to see and hear Jesus—an eager, expectant throng. The sick were there, lying on their mats, waiting to present their cases before Him. It was Christ's God-given right to heal the woes of a sinful race, and He now rebuked disease, and diffused around Him life and health and peace. COL 33.2 As the crowd continued to increase, the people pressed close about Christ until there was no room to receive them. Then, speaking a word to the men in their fishing boats, He stepped into the boat that was waiting to take Him across the lake, and bidding His disciples push off a little from the land, He spoke to the multitude upon the shore. COL 34.1"
Both passages describe Jesus near the Sea of Galilee, with crowds gathering. While not a direct quote, the setting and general events are similar, suggesting a thematic parallel. The EGW passage describes a scene that is consistent with the general narrative of Jesus' ministry around the Sea of Galilee, as depicted in Matthew 4:18.
"Seven of the disciples were in company. They were clad in the humble garb of fishermen; they were poor in worldly goods, but rich in the knowledge and practice of the truth, which in the sight of Heaven gave them the highest rank as teachers. They had not been students in the schools of the prophets, but for three years they had been taught by the greatest Educator the world has ever known. Under His instruction they had become elevated, intelligent, and refined, agents through whom men might be led to a knowledge of the truth. DA 809.2"
The EGW passage describes the disciples as humble fishermen who were taught by Jesus, which aligns with the description of Peter and Andrew as fishermen in Matthew 4:18. The connection lies in the shared theme of Jesus choosing ordinary people and transforming them into agents of truth.
"The deep depression of the lake gives to the plain that skirts its shores the genial climate of the south. Here in the days of Christ flourished the palm tree and the olive, here were orchards and vineyards, green fields, and brightly blooming flowers in rich luxuriance, all watered by living streams bursting from the cliffs. The shores of the lake, and the hills that at a little distance encircle it, were dotted with towns and villages. The lake was covered with fishing boats. Everywhere was the stir of busy, active life. DA 252.2"
Both passages describe the Sea of Galilee and its surrounding area. Matthew 4:18 mentions Jesus walking by the sea and seeing fishermen, while EGW provides a more detailed description of the region's climate, vegetation, and bustling activity.
Matthew 4:18-22
"And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed him. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. And they immediately left the ship and their father, and followed him."
"Chapter 25—The Call by the Sea This chapter is based on Matthew 4:18-22 ; Mark 1:16-20 ; Luke 5:1-11 . Day was breaking over the Sea of Galilee. The disciples, weary with a night of fruitless toil, were still in their fishing boats on the lake. Jesus had come to spend a quiet hour by the waterside. In the early morning He hoped for a little season of rest from the multitude that followed Him day after day. But soon the people began to gather about Him. Their numbers rapidly increased, so that He was pressed upon all sides. Meanwhile the disciples had come to land. In order to escape the pressure of the multitude, Jesus stepped into Peter's boat, and bade him pull out a little from the shore. Here Jesus could be better seen and heard by all, and from the boat He taught the multitude on the beach. DA 244"
Ellen White directly references Matthew 4:18-22 in this passage.
"The Field is the World “Jesus, walking by the Sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And He saith unto them, Follow Me, and I will make you fishers of men. And they straightway left their nets, and followed Him. And going on from thence, He saw two other brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them. And they immediately left the ship and their father, and followed Him.” [ Matthew 4:18-22 .] GW 24"
Ellen White directly references Matthew 4:18-22 in this passage.
"As the gospel is proclaimed in its purity, men will be called from the plow and from the common commercial business vocations that largely occupy the mind and will be educated in connection with men of experience. As they learn to labor effectively, they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come. PK 223.2"
Both passages describe individuals being called from their ordinary lives to serve a higher purpose. The EGW passage speaks of people leaving their plows and businesses to proclaim the gospel, while Matthew 4:18-22 describes Jesus calling fishermen to become 'fishers of men.' The parallel lies in the call to discipleship and service, leaving behind worldly occupations.
"510.2 “According that a Man Hath” God can and will use those who have not had a thorough education in the schools of men. A doubt of His power to do this is manifest unbelief. Our Saviour did not ignore learning or despise education, yet He chose unlearned fishermen for the work of the gospel because they had not been schooled in the false customs and traditions of the world. They were men of good natural ability and of a humble, teachable spirit, men whom He could educate for His great work. CT 511"
EGW directly references Jesus choosing unlearned fishermen and explicitly connects this to the idea that God can use those without formal education. This is a clear allusion to Matthew 4:18-22.
To have the higher education is to have a living connection with Christ. The Saviour took the unlearned fishermen from their boats and their fishing nets and connected them with Himself as He traveled from place to place, teaching the people and ministering to their needs. Sitting down on a rock or on some elevated place, He would gather His disciples about Him and give them instruction, and, before long, hundreds of people would be listening to His words. There are many men and women who suppose that they know all that is worth knowing, when they greatly need to sit humbly at the feet of Jesus and learn of Him who gave His life that He might redeem a fallen world. We all need Christ—the One who left the royal courts, laying off His kingly robe and crown and His majesty in the heavens, and clothing Himself with humanity. The Son of God came as a little babe, that He might understand the experiences of humanity and know how to deal with them. He knows the wants of the children. In the d…
Both passages discuss Jesus calling unlearned fishermen and teaching them. EGW uses this as an example of 'higher education' being a living connection with Christ, which aligns with the biblical account.
"the false customs and traditions of the world. They were men of good natural ability, and of a humble, teachable spirit; men whom he could educate for his great work. In the ordinary walks of life there is many a man patiently treading the round of daily toil, all unconscious that he possesses powers, which, if called into action, would raise him to an equality with the world's most honored men. The touch of a skillful hand is needed to arouse and develop those dormant faculties. It was such men whom Jesus connected with himself; and he gave them the advantages of three year's training under his own care. No course of study in the schools of the rabbis or the halls of philosophy could have equaled this in value. CE 203.3"
Both passages discuss Jesus choosing ordinary people and training them for His work, emphasizing that formal education is not the only path to knowledge and usefulness.
"In the common walks of life there is many a toiler patiently treading the round of his daily tasks, unconscious of latent powers that, roused to action, would place him among the world's great leaders. The touch of a skillful hand is needed to arouse and develop those dormant faculties. It was such men whom Jesus connected with Himself, and He gave them the advantages of three years’ training under His own care. No course of study in the schools of the rabbis or the halls of philosophy could have equaled this in value. CT 511.2"
Both passages discuss Jesus choosing ordinary people (fishermen) and training them for a greater purpose. EGW expands on this by suggesting that many people have latent potential that needs to be developed, similar to how Jesus trained the disciples. This is more than just a thematic parallel, but not quite an explicit allusion.
"In this closing work of the gospel there is a vast field to be occupied; and, more than ever before, the work is to enlist helpers from the common people. Both the youth and those older in years will be called from the field, from the vineyard, and from the workshop, and sent forth by the Master to give His message. Many of these have had little opportunity for education; but Christ sees in them qualifications that will enable them to fulfill His purpose. If they put their hearts into the work, and continue to be learners, He will fit them to labor for Him. Ed 269.3"
The calling of ordinary people (fishermen) to become disciples and spread the gospel is similar to the idea of calling people from various backgrounds to share God's message.
Matthew 4:19
"And he saith unto them, Follow me, and I will make you fishers of men."
"The deeper lesson which the miracle conveyed for the disciples is a lesson for us also,—that He whose word could gather the fishes from the sea could also impress human hearts, and draw them by the cords of His love, so that His servants might become “fishers of men.” DA 249.3"
EGW directly references the phrase "fishers of men" from Matthew 4:19 and connects it to the miracle of the fish, drawing a direct parallel.
Chapter 9—The Swiss Reformer In the choice of instrumentalities for the reforming of the church, the same divine plan is seen as in that for the planting of the church. The heavenly Teacher passed by the great men of the earth, the titled and wealthy, who were accustomed to receive praise and homage as leaders of the people. They were so proud and self- confident in their boasted superiority that they could not be molded to sympathize with their fellow men and to become colaborers with the humble Man of Nazareth. To the unlearned, toiling fishermen of Galilee was the call addressed: “Follow Me, and I will make you fishers of men.” Matthew 4:19 . These disciples were humble and teachable. The less they had been influenced by the false teaching of their time, the more successfully could Christ instruct and train them for His service. So in the days of the Great Reformation. The leading Reformers were men from humble life—men who were most free of any of their time from pride of rank and …
Ellen White directly references Matthew 4:19 in this passage.
"The sharp contrast between the spirit and motives of the people building the wilderness tabernacle, and of those engaged in erecting Solomon's temple, has a lesson of deep significance. The self-seeking that characterized the workers on the temple finds its counterpart today in the selfishness that rules in the world. The spirit of covetousness, of seeking for the highest position and the highest wage, is rife. The willing service and joyous self-denial of the tabernacle workers is seldom met with. But this is the only spirit that should actuate the followers of Jesus. Our divine Master has given an example of how His disciples are to work. To those whom He bade, “Follow Me, and I will make you fishers of men” ( Matthew 4:19 ), He offered no stated sum as a reward for their services. They were to share with Him in self-denial and sacrifice. PK 64.3"
Ellen White directly references Matthew 4:19 in this passage.
"***** Christ's method alone will give true success in reaching the people. The Saviour mingled with men as one who desired their good. He showed His sympathy for them, ministered to their needs, and won their confidence. Then He bade them, “Follow Me.” GW 363.2"
EGW directly quotes "Follow Me" from Matthew 4:19 in the context of Christ's method of reaching people.
"will be worked by the Holy Spirit, and you will become fishers of men. The salvation of God will go forth from you as a lamp that burneth. If your own hearts are filled with light from above, wherever you may be you will shed light upon others. He will bless you in your service, and you will see of His salvation. CT 548.2"
The phrase 'fishers of men' is a direct reference to Jesus' call to his disciples to follow him and become fishers of men.
"He could say to whom He pleased, “Follow Me,” and the one addressed arose and followed Him. The spell of the world's enchantment was broken. At the sound of His voice the spirit of greed and ambition fled from the heart, and men arose, emancipated, to follow the Saviour. MH 25.2"
The EGW passage directly references the act of Jesus calling people to 'Follow Me,' which is the core of Matthew 4:19. The context of leaving behind worldly pursuits to follow Jesus is also present in both passages.
"The prompt, unquestioning obedience of these men, with no promise of wages, seems remarkable; but the words of Christ were an invitation that carried with it an impelling power. Christ would make these humble fishermen, in connection with Himself, the means of taking men out of the service of Satan, and placing them in the service of God. In this work they would become his witnesses, bearing to the world His truth unmingled with the traditions and sophistries of men. By practicing His virtues, by walking and working with Him, they were to be qualified to be fishers of men. GW 24.2"
The EGW passage directly references the calling of the disciples to be 'fishers of men,' which is a direct quote and concept from Matthew 4:19.
"The Lord wishes you to learn how to use the gospel net. Many need to learn this art. In order for you to be successful in your work, the meshes of your net—the application of the Scriptures—must be close, and the meaning easily discerned. Then make the most of drawing in the net. Come right to the point. Make your illustrations self-evident. However great a man's knowledge, it is of no avail unless he is able to communicate it to others. Let the pathos of your voice, its deep feeling, make its impression on hearts. Urge your students to surrender themselves to God. CT 253.3"
Both passages discuss the idea of 'fishing' or 'catching' people for God. EGW uses the metaphor of a 'gospel net' and drawing people in, which directly echoes Jesus's call to be 'fishers of men.'
"Today the Saviour calls us, as He called Matthew and John and Peter, to His work. If our hearts are touched by His love, the question of compensation will not be uppermost in our minds. We shall rejoice to be co- workers with Christ, and we shall not fear to trust His care. If we make God our strength we shall have clear perceptions of duty, unselfish aspirations; our life will be actuated by a noble purpose which will raise us above sordid motives. MH 480.2"
The EGW passage draws a parallel between Jesus' call to the disciples and His call to us today, emphasizing selfless service and trust in God's care, mirroring the essence of Matthew 4:19.
"He who called the fishermen of Galilee is still calling men to His service. And He is just as willing to manifest His power through us as through the first disciples. However imperfect and sinful we may be, the Lord holds out to us the offer of partnership with Himself, of apprenticeship to Christ. He invites us to come under the divine instruction, that, uniting with Christ, we may work the works of God. DA 297.1"
The EGW passage explicitly refers to the calling of the fishermen of Galilee and connects it to a continuing call to service, directly alluding to Matthew 4:19 and its theme of becoming 'fishers of men'.
"With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael. These examples should teach us the importance of personal effort, of making direct appeals to our kindred, friends, and neighbors. There are those who for a lifetime have professed to be acquainted with Christ, yet who have never made a personal effort to bring even one soul to the Saviour. They leave all the work for the minister. He may be well qualified for his calling, but he cannot do that which God has left for the members of the church. DA 141.2"
The EGW passage discusses the calling of disciples and the importance of personal effort in bringing others to Christ. This aligns with the theme of 'fishers of men' in Matthew 4:19, where Jesus calls his disciples to evangelize.
Matthew 4:19-22
"And he saith unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed him. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. And they immediately left the ship and their father, and followed him."
"Until this time none of the disciples had fully united as colaborers with Jesus. They had witnessed many of His miracles, and had listened to His teaching; but they had not entirely forsaken their former employment. The imprisonment of John the Baptist had been to them all a bitter disappointment. If such were to be the outcome of John's mission, they could have little hope for their Master, with all the religious leaders combined against Him. Under the circumstances it was a relief to them to return for a short time to their fishing. But now Jesus called them to forsake their former life, and unite their interests with His. Peter had accepted the call. Upon reaching the shore, Jesus bade the three other disciples, “Follow Me, and I will make you fishers of men.” Immediately they left all, and followed Him. DA 246.5"
EGW retells the story of Jesus calling the disciples to follow him and become fishers of men, drawing heavily from the narrative in Matthew 4:19-22. While not a direct quote, the passage clearly echoes the biblical account.
Matthew 4:20
"And they straightway left their nets, and followed him."
"But first he must accept the conditions of discipleship. He must give himself unreservedly to God. At the Saviour's call, John, Peter, Matthew, and their companions “left all, rose up, and followed Him.” Luke 5:28 . The same consecration was required of the young ruler. And in this Christ did not ask a greater sacrifice than He Himself had made. “He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.” 2 Corinthians 8:9 . The young man had only to follow where Christ led the way. COL 393.1"
EGW references the act of leaving all to follow Jesus, directly alluding to Matthew 4:20 and Luke 5:28. While the original relation_type was thematic_parallel, the direct reference makes explicit_allusion more accurate.
"Matthew “left all, rose up, and followed Him.” There was no hesitation, no questioning, no thought of the lucrative business to be exchanged for poverty and hardship. It was enough for him that he was to be with Jesus, that he might listen to His words, and unite with Him in His work. DA 273.2"
Both passages describe Matthew's immediate and unquestioning response to Jesus' call. EGW expands on the implications of this decision, highlighting the sacrifice involved, but the core idea is directly linked to the biblical text.
Matthew 4:22
"And they immediately left the ship and their father, and followed him."
"John, the son of Zebedee, had been one of the first two disciples who had followed Jesus. He and his brother James had been among the first group who had left all for His service. Gladly they had forsaken home and friends that they might be with Him; they had walked and talked with Him; they had been with Him in the privacy of the home, and in the public assemblies. He had quieted their fears, delivered them from danger, relieved their sufferings, comforted their grief, and with patience and tenderness had taught them, till their hearts seemed linked with His, and in the ardor of their love they longed to be nearest to Him in His kingdom. At every possible opportunity, John took his place next the Saviour, and James longed to be honored with as close connection with Him. DA 548.1"
The EGW passage describes John and James leaving everything to follow Jesus, which is directly related to Matthew 4:22.
Matthew 4:23
"And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people."
"N urses As Evangelists Christ, the great Medical Missionary, is our example. Of Him it is written that He “went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.” Matthew 4:23 . He healed the sick and preached the gospel. In His service, healing and teaching were linked closely together. Today they are not to be separated. 9T 170"
Ellen White directly references Matthew 4:23 in this passage.
"He who came from heaven to be our example spent nearly thirty years of His life in common, mechanical labor; but during this time He was studying the word and the works of God, and helping, teaching, all whom His influence could reach. When His public ministry began, He went about healing the sick, comforting the sorrowful, and preaching the gospel to the poor. This is the work of all His followers. Ed 267.4"
Both passages describe Jesus' ministry of teaching, preaching, and healing. The EGW passage directly echoes the activities described in Matthew 4:23.
"Like the Saviour of mankind, of whom he was a type, Elisha in his ministry among men combined the work of healing with that of teaching. Faithfully, untiringly, throughout his long and effective labors, Elisha endeavored to foster and advance the important educational work carried on by the schools of the prophets. In the providence of God his words of instruction to the earnest groups of young men assembled were confirmed by the deep movings of the Holy Spirit, and at times by other unmistakable evidences of his authority as a servant of Jehovah. PK 240.2"
EGW draws a parallel between Elisha's ministry and Jesus' ministry, highlighting the combination of healing and teaching. This is a clear thematic parallel to Matthew 4:23.
"During His ministry, Jesus devoted more time to healing the sick than to preaching. His miracles testified to the truth of His words, that He came not to destroy, but to save. Wherever He went, the tidings of His mercy preceded Him. Where He had passed, the objects of His compassion were rejoicing in health and making trial of their new-found powers. Crowds were collecting around them to hear from their lips the works that the Lord had wrought. His voice was the first sound that many had ever heard, His name the first word they had ever spoken, His face the first they had ever looked upon. Why should they not love Jesus and sound His praise? As He passed through the towns and cities He was like a vital current, diffusing life and joy. MH 19.4"
The EGW passage elaborates on the ministry of Jesus, specifically highlighting his healing work alongside preaching, which is directly mentioned in Matthew 4:23. The connection is clear and supports the original assessment.
"In Capernaum the nobleman's son whom Christ had healed was a witness to His power. And the court official and his household joyfully testified of their faith. When it was known that the Teacher Himself was among them, the whole city was aroused. Multitudes flocked to His presence. On the Sabbath the people crowded the synagogue until great numbers had to turn away, unable to find entrance. DA 253.2"
Both passages describe Jesus teaching and ministering in Galilee, specifically mentioning synagogues and healing. The EGW passage focuses on the reaction in Capernaum, while Matthew 4:23 provides a broader overview of His ministry in Galilee. The common elements of teaching, healing, and synagogue presence create a strong thematic parallel.
"The Saviour made each work of healing an occasion for implanting divine principles in the mind and soul. This was the purpose of His work. He imparted earthly blessings, that He might incline the hearts of men to receive the gospel of His grace. MH 20.2"
Both passages highlight the dual nature of Jesus' ministry: healing and teaching/preaching. EGW explicitly states that Jesus used healing as an opportunity to impart divine principles, which aligns with the broader picture presented in Matthew 4:23, where healing and preaching are presented together as core components of His ministry.
"During His ministry Jesus devoted more time to healing the sick than to preaching. His miracles testified to the truth of His words, that He came not to destroy but to save. His righteousness went before Him, and the glory of the Lord was His rearward. Wherever He went, the tidings of His mercy preceded Him. Where He had passed, the objects of His compassion were rejoicing in health, and making trial of their new-found powers. Crowds were collecting around them to hear from their lips the works that the Lord had wrought. His voice was the first sound that many had ever heard, His name the first word they had ever spoken, His face the first they had ever looked upon. Why should they not love Jesus, and sound His praise? As He passed through the towns and cities He was like a vital current, diffusing life and joy wherever He went. DA 350.3"
Both passages highlight Jesus' ministry of teaching, preaching, and healing. The EGW passage elaborates on the impact of Jesus' healing ministry, which is summarized in Matthew 4:23.
"During His ministry, Jesus devoted more time to healing the sick than to preaching. His miracles testified to the truth of His words, that He came not to destroy, but to save. Wherever He went, the tidings of His mercy preceded Him. Where He had passed, the objects of His compassion were rejoicing in health, and making trial of their new-found powers. Crowds were collecting around them to hear from their lips the works that the Lord had wrought. His voice was the first sound that many had ever heard, His name the first word they had ever spoken, His face the first they had ever looked upon. Why should they not love Jesus, and sound His praise? As He passed through the towns and cities, He was like a vital current, diffusing life and joy.... GW 43.2"
The EGW passage elaborates on the ministry of Jesus as described in Matthew 4:23, highlighting his healing and its impact on the people. It's a clear thematic parallel.
"A considerable part of the closing months of Christ's ministry was spent in Perea, the province on “the farther side of Jordan” from Judea. Here the multitude thronged His steps, as in His early ministry in Galilee, and much of His former teaching was repeated. DA 488.3"
Both passages describe Jesus' ministry involving teaching and healing. The EGW passage specifically mentions Perea as a location where Jesus repeated his earlier ministry, drawing a parallel to his work in Galilee as described in Matthew 4:23.
"Thus prepared, He went forth to His mission, in every moment of His contact with men exerting upon them an influence to bless, a power to transform, such as the world had never witnessed. Ed 78.2"
Both passages describe Jesus' ministry of teaching, preaching, and healing, demonstrating a clear thematic connection. EGW amplifies the impact of Jesus' ministry.
"Jesus was the healer of the body as well as of the soul. He was interested in every phase of suffering that came under His notice, and to every sufferer He brought relief, His kind words having a soothing balm. None could say that He had worked a miracle; but virtue—the healing power of love—went out from Him to the sick and distressed. Thus in an unobtrusive way He worked for the people from His very childhood. And this was why, after His public ministry began, so many heard Him gladly. DA 92.1"
Both passages describe Jesus healing people and ministering to their needs. The EGW passage elaborates on the healing aspect, while the Matthew verse provides a general overview of Jesus' ministry.
"ministered to sin-sick souls, bringing healing and strength. The simplicity and earnestness with which He addressed those in need hallowed every word. He proclaimed His message from the mountainside, from the fisherman's boat, in the desert, in the great thoroughfares of travel. Wherever He found those ready to listen He was ready to open to them the treasure house of truth. He attended the yearly festivals of the Jewish nation, and to the multitudes, absorbed in outward ceremony, He spoke of heavenly things, bringing eternity within their view. CT 261.4"
EGW's description of Christ's ministry, teaching, and healing aligns with the general description of Jesus' ministry in Matthew 4:23. While not a direct quote, the themes are clearly parallel.
"The book Ministry of Healing may do the same work for our sanitariums and health institutions that Christ's Object Lessons has done for our schools. This book contains the wisdom of the Great Physician. To me it has been a precious privilege to donate my work on these books to the cause of God. In the future there should be well-planned and persevering efforts made to increase their sale. 9T 71.1"
Both passages connect Jesus/the 'Great Physician' with healing and teaching. The EGW passage explicitly refers to the 'wisdom of the Great Physician' which aligns with Jesus' ministry described in Matthew 4:23.
Matthew 4:24
"And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them."
"Every moment added to the multitude upon the shore. Aged men leaning upon their staffs, hardy peasants from the hills, fishermen from their toil on the lake, merchants and rabbis, the rich and learned, old and young, bringing their sick and suffering ones, pressed to hear the words of the divine Teacher. To such scenes as this the prophets had looked forward, and they wrote: DA 245.1"
Both passages describe large crowds, including sick people, coming to Jesus to hear him and be healed. The EGW passage broadens the description to include various social classes, but the core theme of people seeking Jesus for healing and teaching is present in both.
Judas had joined the disciples when multitudes were following Christ. The Saviour's teaching moved their hearts as they hung entranced upon His words, spoken in the synagogue, by the seaside, upon the mount. Judas saw the sick, the lame, the blind, flock to Jesus from the towns and cities. He saw the dying laid at His feet. He witnessed the Saviour's mighty works in healing the sick, casting out devils, and raising the dead. He felt in his own person the evidence of Christ's power. He recognized the teaching of Christ as superior to all that he had ever heard. He loved the Great Teacher, and desired to be with Him. He felt a desire to be changed in character and life, and he hoped to experience this through connecting himself with Jesus. The Saviour did not repulse Judas. He gave him a place among the twelve. He trusted him to do the work of an evangelist. He endowed him with power to heal the sick and to cast out devils. But Judas did not come to the point of surrendering himself full…
Both passages describe Jesus' ministry of healing and casting out demons, and the impact it had on those who witnessed it. The EGW passage specifically mentions Judas's experience of these events, while Matthew 4:24 provides a general description of Jesus' healing ministry.
"Tidings of the work of Christ spread rapidly throughout Capernaum. For fear of the rabbis, the people dared not come for healing upon the Sabbath; but no sooner had the sun disappeared below the horizon than there was a great commotion. From the homes, the shops, the market places, the inhabitants of the city pressed toward the humble dwelling that sheltered Jesus. The sick were brought upon couches, they came leaning upon staffs, or, supported by friends, they tottered feebly into the Saviour's presence. DA 259.2"
Both passages describe Jesus' fame spreading and people bringing the sick to him for healing. While not a direct retelling of the same event as in Mark, it reflects the general pattern of Jesus' ministry described in Matthew.
"The news of Christ's return to Cana soon spread throughout Galilee, bringing hope to the suffering and distressed. In Capernaum the tidings attracted the attention of a Jewish nobleman who was an officer in the king's service. A son of the officer was suffering from what seemed to be an incurable disease. Physicians had given him up to die; but when the father heard of Jesus, he determined to seek help from Him. The child was very low, and, it was feared, might not live till his return; yet the nobleman felt that he must present the case in person. He hoped that a father's prayers might awaken the sympathy of the Great Physician. DA 196.3"
Both passages describe Jesus's fame spreading and people bringing the sick to him for healing. The EGW passage focuses on the specific story of the nobleman's son, while the Matthew passage provides a general overview of Jesus's healing ministry.