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 5:1
"And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:"
"It was beneath the sheltering trees of the mountainside, but a little distance from the Sea of Galilee, that the twelve were called to the apostolate, and the Sermon on the Mount was given. The fields and hills were the favorite resorts of Jesus, and much of His teaching was given under the open sky, rather than in the temple or the synagogues. No synagogue could have received the throngs that followed Him; but not for this reason only did He choose to teach in the fields and groves. Jesus loved the scenes of nature. To Him each quiet retreat was a sacred temple. DA 290.2"
Both passages describe Jesus teaching on a mountainside. EGW elaborates on the setting and Jesus' preference for teaching in nature, drawing a thematic parallel between the Sermon on the Mount and Jesus' connection with the natural world.
"Let us in imagination go back to that scene, and, as we sit with the disciples on the mountainside, enter into the thoughts and feelings that filled their hearts. Understanding what the words of Jesus meant to those who heard them, we may discern in them a new vividness and beauty, and may also gather for ourselves their deeper lessons. MB 1.2"
Both passages refer to Jesus teaching his disciples on a mountainside. EGW elaborates on the scene described in Matthew, inviting the reader to imagine being present. This is more than just a possible connection; it's a deliberate expansion on the biblical narrative.
"The narrow beach did not afford even standing room within reach of His voice for all who desired to hear Him, and Jesus led the way back to the mountainside. Reaching a level space that offered a pleasant gathering place for the vast assembly, He seated Himself on the grass, and the disciples and the multitude followed His example. DA 298.3"
Both passages describe Jesus teaching a multitude on a mountainside. EGW provides additional details, but the core scene aligns with Matthew 5:1.
"Christ's Greeting to the World The Sermon on the Mount is heaven's benediction to the world, a voice from the throne of God. It was given to mankind to be to them the law of duty and the light of heaven, their hope and consolation in despondency. Here the Prince of preachers, the Master Teacher, utters the words that the Father gave Him to speak. 7T 268"
The EGW passage directly references and interprets the Sermon on the Mount, connecting it to God's message and its purpose. While not a direct quote, it's a clear thematic parallel.
"The beatitudes were His greeting to the whole human family. Looking upon the vast throng gathered to listen to the Sermon on the Mount, He seemed for the moment to have forgotten that He was not in heaven, and He used the familiar salutation of the world of light. From His lips flowed blessings as the gushing forth of a long-sealed fountain. Ed 79.3"
Both passages describe the setting of the Sermon on the Mount. Matthew 5:1 sets the scene, while EGW describes the event and Jesus's disposition. While not a direct quote, the connection is clear and relevant.
"Christ loved to gather the people about Him under the blue heavens, on some grassy hillside, or on the beach beside the lake. Here, surrounded by the works of His own creation, He could turn their thoughts from the artificial to the natural. In the growth and development of nature were revealed the principles of His kingdom. As men should lift their eyes to the hills of God and behold the wonderful works of His hand, they could learn precious lessons of divine truth. In future days the lessons of the divine Teacher would thus be repeated to them by the things of nature. The mind would be uplifted and the heart would find rest. MH 54.1"
Both passages describe Jesus teaching in natural settings (mountains, hillsides). While Matthew 5:1 simply states that Jesus went up into a mountain, the EGW passage elaborates on the significance of this setting for learning about God's kingdom through nature. This is a valid thematic parallel.
Matthew 5:1-2
"And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying,"
"Chapter 31—The Sermon on the Mount This chapter is based on Matthew 5 ; Matthew 6 ; Matthew 7 . Christ seldom gathered His disciples alone to receive His words. He did not choose for His audience those only who knew the way of life. It was His work to reach the multitudes who were in ignorance and error. He gave His lessons of truth where they could reach the darkened understanding. He Himself was the Truth, standing with girded loins and hands ever outstretched to bless, and in words of warning, entreaty, and encouragement, seeking to uplift all who would come unto Him. DA 298"
The EGW passage explicitly states that the chapter is based on Matthew 5-7, which includes Matthew 5:1-2. This is a direct and undeniable connection.
Matthew 5:2
"And he opened his mouth, and taught them, saying,"
"“He opened His mouth, and taught them.” Matthew 5:2 . His words were spoken in no whispered tones, nor was His utterance harsh and disagreeable. He spoke with clearness and emphasis, with solemn, convincing force. 7T 269.5"
The EGW passage directly quotes Matthew 5:2 and elaborates on the manner in which Jesus taught. This is a clear and direct allusion.
Matthew 5:3
"Blessed are the poor in spirit: for theirs is the kingdom of heaven."
"The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world. Cain thought himself righteous, and he came to God with a thank offering only. He made no confession of sin, and acknowledged no need of mercy. But Abel came with the blood that pointed to the Lamb of God. He came as a sinner, confessing himself lost; his only hope was the unmerited love of God. The Lord had respect to his offering, but to Cain and his offering He had not respect. The sense of need, the recognition of our poverty and sin, is the very first condition of acceptance with God. “Blessed are the poor in spirit; for theirs is the kingdom of heaven.” Matthew 5:3 . COL 152.1"
Ellen White directly references Matthew 5:3 in this passage.
"I saw that the strength of the children of God is in their humility. When they are little in their own eyes, Jesus will be to them their strength and their righteousness, and God will prosper their labors. I was shown that God would prove Brother A. He would give him a measure of prosperity; and if he would bear the test, if he would turn the blessings of God to good account, not taking honor to himself and not becoming lifted up, selfish, and self-confident, the Lord would continue His blessings for the sake of His cause and for His own glory. 3T 307.1"
The EGW passage directly reflects the principle of humility leading to strength and God's blessing, as expressed in Matthew 5:3.
"Christ's first words to the people on the mount were words of blessing. Happy are they, He said, who recognize their spiritual poverty, and feel their need of redemption. The gospel is to be preached to the poor. Not to the spiritually proud, those who claim to be rich and in need of nothing, is it revealed, but to those who are humble and contrite. One fountain only has been opened for sin, a fountain for the poor in spirit. DA 299.4"
EGW directly references and expands upon the concept of 'blessed are the poor in spirit' from Matthew 5:3.
Matthew 5:4
"Blessed are they that mourn: for they shall be comforted."
"“Blessed are they that mourn: for they shall be comforted.”— Matthew 5:4 . The mourning here brought to view is true heart sorrow for sin. Jesus says, “I, if I be lifted up from the earth, will draw all men unto Me.” John 12:32 . And as one is drawn to behold Jesus uplifted on the cross, he discerns the sinfulness of humanity. He sees that it is sin which scourged and crucified the Lord of glory. He sees that, while he has been loved with unspeakable tenderness, his life has been a continual scene of ingratitude and rebellion. He has forsaken his best Friend and abused heaven's most precious gift. He has crucified to himself the Son of God afresh and pierced anew that bleeding and stricken heart. He is separated from God by a gulf of sin that is broad and black and deep, and he mourns in brokenness of heart. MB 9"
Ellen White directly references Matthew 5:4 in this passage.
"“Blessed are they that mourn: for they shall be comforted.” By these words Christ does not teach that mourning in itself has power to remove the guilt of sin. He gives no sanction to pretense or to voluntary humility. The mourning of which He speaks does not consist in melancholy and lamentation. While we sorrow on account of sin, we are to rejoice in the precious privilege of being children of God. DA 300.2"
EGW directly quotes and then interprets Matthew 5:4.
Matthew 5:5
"Blessed are the meek: for they shall inherit the earth."
"“Blessed are the meek.” The difficulties we have to encounter may be very much lessened by that meekness which hides itself in Christ. If we possess the humility of our Master, we shall rise above the slights, the rebuffs, the annoyances, to which we are daily exposed, and they will cease to cast a gloom over the spirit. The highest evidence of nobility in a Christian is self-control. He who under abuse or cruelty fails to maintain a calm and trustful spirit robs God of His right to reveal in him His own perfection of character. Lowliness of heart is the strength that gives victory to the followers of Christ; it is the token of their connection with the courts above. DA 301.3"
The EGW passage directly quotes and expands upon the meaning of "Blessed are the meek" from Matthew 5:5.
"Constantly they are learning of the Great Teacher, and constantly they reach higher degrees of excellence, yet all the time feeling a sense of their weakness and inefficiency. They are drawn upward by their strong, loving admiration for Christ. They practice His virtues; for their life is assimilated to His. Ever they move onward and upward, a blessing to the world and an honor to their Redeemer. Of them Christ says: “Blessed are the meek: for they shall inherit the earth.” Matthew 5:5 . 7T 26.1"
Ellen White directly references Matthew 5:5 in this passage.
"“Blessed are the meek.”— Matthew 5:5 . Throughout the Beatitudes there is an advancing line of Christian experience. Those who have felt their need of Christ, those who have mourned because of sin and have sat with Christ in the school of affliction, will learn meekness from the divine Teacher. MB 13"
Ellen White directly references Matthew 5:5 in this passage.
"would not have been regarded by the people of his time as a commendation; it would rather have excited pity or contempt. But Jesus places meekness among the first qualifications for His kingdom. In His own life and character the divine beauty of this precious grace is revealed. MB 14.1"
The EGW passage directly expands on the principle of meekness as a qualification for the kingdom of God, as stated in Matthew 5:5.
Matthew 5:6
"Blessed are they which do hunger and thirst after righteousness: for they shall be filled."
"attainments, for increased knowledge of heavenly things, so that it will not rest short of the fullness. “Blessed are they which do hunger and thirst after righteousness; for they shall be filled.” DA 302.1"
EGW directly quotes Matthew 5:6.
"“Blessed are they which do hunger and thirst after righteousness: for they shall be filled.”— Matthew 5:6 . Righteousness is holiness, likeness to God, and “God is love.” 1 John 4:16 . It is conformity to the law of God, for “all Thy commandments are righteousness” ( Psalm 119:172 ), and “love is the fulfilling of the law” ( Romans 13:10 ). Righteousness is love, and love is the light and the life of God. The righteousness of God is embodied in Christ. We receive righteousness by receiving Him. MB 18"
Ellen White directly references Matthew 5:6 in this passage.
"Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. All who believe with the heart the word of God will hunger and thirst for a knowledge of His will. God is the author of truth. He enlightens the darkened understanding and gives to the human mind power to grasp and comprehend the truths which He has revealed. SL 49.1"
Both passages connect a desire for righteousness/knowledge of God's will with a feeling of hunger and thirst. EGW directly references the concept of hungering and thirsting.
"and thirst after righteousness: for they shall be filled.” Ample provisions are made by Christ to satisfy the soul that hungers and thirsts for righteousness. 2T 265.2"
The EGW passage directly quotes and expands upon Matthew 5:6, emphasizing the provision made by Christ to satisfy those who hunger and thirst for righteousness.
"As we meditate upon the perfections of the Saviour, we shall desire to be wholly transformed and renewed in the image of His purity. There will be a hungering and thirsting of soul to become like Him whom we adore. The more our thoughts are upon Christ, the more we shall speak of Him to others and represent Him to the world. SC 89.1"
The EGW passage directly alludes to the concept of hungering and thirsting, mirroring the language and spiritual principle of Matthew 5:6. The context of desiring righteousness and being filled is also present, strengthening the connection.
"Sabbath morning it commenced snowing; but not one meeting was suspended. About an inch of snow fell, and the air was piercing cold. Women with little children clustered about the stoves. It was touching to see one hundred and fifty people assembled for a convocation meeting under these circumstances. Some had come two hundred miles by private conveyance. All seemed hungry for the bread of life, and thirsty for the water of salvation. LS 239.2"
The EGW passage describes people braving harsh weather to attend a meeting, expressing their spiritual hunger and thirst. This directly echoes the sentiment in Matthew 5:6, which speaks of those who hunger and thirst after righteousness being blessed and filled.
"villages. Many came even from Judea and the adjoining provinces. Often He was obliged to hide Himself from the people. The enthusiasm ran so high that it was necessary to take precautions lest the Roman authorities should be aroused to fear an insurrection. Never before had there been such a period as this for the world. Heaven was brought down to men. Hungering and thirsting souls that had waited long for the redemption of Israel now feasted upon the grace of a merciful Saviour. DA 232.4"
The EGW passage describes people 'hungering and thirsting' for redemption and being 'filled' by the Saviour's grace. This directly parallels the sentiment in Matthew 5:6, which speaks of those who hunger and thirst after righteousness being filled. The connection is strong and meaningful.
"If you will go to work as Christ designs that His disciples shall, and win souls for Him, you will feel the need of a deeper experience and a greater knowledge in divine things, and will hunger and thirst after righteousness. You will plead with God, and your faith will be strengthened, and your soul will drink deeper drafts at the well of salvation. Encountering opposition and trials will drive you to the Bible and prayer. You will grow in grace and the knowledge of Christ, and will develop a rich experience. SC 80.1"
EGW directly uses the phrase 'hunger and thirst after righteousness,' which is a clear allusion to Matthew 5:6. The context of seeking spiritual fulfillment is also shared.
"All over the field of Christ's labor there were souls awakened to their need, and hungering and thirsting for the truth. The time had come to send the tidings of His love to these longing hearts. To all these the disciples were to go as His representatives. The believers would thus be led to look upon them as divinely appointed teachers, and when the Saviour should be taken from them they would not be left without instructors. DA 351.2"
Both passages discuss the idea of people having a deep desire for spiritual fulfillment. The EGW passage speaks of souls 'hungering and thirsting for the truth,' while Matthew 5:6 speaks of those who 'hunger and thirst after righteousness.'
The living truth of God is to be made known in our medical institutions. Many persons who come to them are hungering and thirsting for truth, and when it is rightly presented they will receive it with gladness. Our sanitariums have been the means of elevating the truth for this time and bringing it before thousands. The religious influence that pervades these institutions inspires the guests with confidence. The assurance that the Lord presides there, and the many prayers offered for the sick, make an impression upon their hearts. Many who have never before thought of the value of the soul are convicted by the Spirit of God, and not a few are led to change their whole course of life. Impressions that will never be effaced are made upon many who have been self-satisfied, who have thought their own standard of character to be sufficient, and who have felt no need of the righteousness of Christ. When the future test comes, when enlightenment comes to them, not a few of these will take the…
The EGW passage speaks of people 'hungering and thirsting for truth,' which is a clear parallel to the concept of hungering and thirsting for righteousness in Matthew 5:6. While not a direct quote, the thematic similarity is strong and relevant to the context of spiritual healing and transformation.
"There should be awakened in the hearts of the physicians, especially, a most earnest desire to have that wisdom which God alone can impart; for as soon as they become self-confident they are left to themselves, to follow the impulses of the unsanctified heart. When I see what these physicians may become in connection with Christ, and what they will fail to become if they do not daily connect with Him, I am filled with apprehension that they will be content with reaching a worldly standard, and have no ardent longings, no hungering and thirsting, for the beauty of holiness, the ornament of a meek and quiet spirit, which is in the sight of God of great price. 4T 559.1"
EGW directly alludes to the concept of hungering and thirsting after righteousness.
Those who go into the byways and hedges will find others of a widely different character, who need their ministry. There are those who are living up to all the light they have, and are serving God the best they know how. But they realize that there is a great work to be done for themselves and for those about them. They are longing for an increased knowledge of God, but they have only begun to see the glimmering of greater light. They are praying with tears that God will send them the blessing which by faith they discern afar off. In the midst of the wickedness of the great cities many of these souls are to be found. Many of them are in very humble circumstances, and because of this they are unnoticed by the world. There are many of whom ministers and churches know nothing. But in lowly, miserable places they are the Lord's witnesses. They may have had little light and few opportunities for Christian training, but in the midst of nakedness, hunger, and cold they are seeking to minister…
Both passages address the idea of a deep longing or hunger for spiritual fulfillment. EGW speaks of those 'longing for an increased knowledge of God,' while Matthew 5:6 speaks of those who 'hunger and thirst after righteousness.'
"Yet under so many and so great discouragements Luther pressed resolutely forward toward the high standard of moral and intellectual excellence which attracted his soul. He thirsted for knowledge, and the earnest and practical character of his mind led him to desire the solid and useful rather than the showy and superficial. GC 121.3"
Both passages highlight a deep desire for something valuable. In Matthew 5:6, it's a hunger and thirst for righteousness, while in the EGW passage, it's a thirst for knowledge and moral/intellectual excellence. The underlying theme of intense longing is present in both.
Matthew 5:7
"Blessed are the merciful: for they shall obtain mercy."
"“Blessed are the merciful: for they shall obtain mercy.”— Matthew 5:7 . The heart of man is by nature cold and dark and unloving; whenever one manifests a spirit of mercy and forgiveness, he does it not of himself, but through the influence of the divine Spirit moving upon his heart. “We love, because He first loved us.” 1 John 4:19 , R.V. MB 21"
Ellen White directly references Matthew 5:7 in this passage.
Matthew 5:8
"Blessed are the pure in heart: for they shall see God."
Teachers, blessed are the pure in heart— now ; not, Blessed will be the pure in heart. “Blessed are the pure in heart: for they shall see God.” Matthew 5:8 . Yes, as did Moses, they shall endure the seeing of Him who is invisible. They have the assurance of the richest blessings, both in this life and in the life that is to come. CT 103.2 Students, if you will watch and pray, and make earnest efforts in the right direction, you will be thoroughly imbued with the spirit of Christ. “Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.” Romans 13:14 . Be determined that you will make the school a success. If you will heed the instruction given in the word of God you may go forth with a development of intellectual and moral power that will cause even angels to rejoice, and God will joy over you with singing. Under such discipline you will secure the fullest development of your faculties. Let not the buoyancy and the lust of youth through mani…
EGW directly quotes Matthew 5:8 and builds upon its meaning in the context of teachers and students. This is a clear and undeniable explicit allusion.
"The Bible contains instruction regarding the character God's children must possess. “Blessed are the pure in heart,” it declares, “for they shall see God.” Matthew 5:8 . “Follow peace with all men, and holiness, without which no man shall see the Lord.” Hebrews 12:14 . “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in him purifieth himself, even as He is pure.” 1 John 3:2, 3 . CT 429.2"
Ellen White directly references Matthew 5:8 in this passage.
"“Blessed are the pure in heart: for they shall see God.” [ Matthew 5:8 .] For three hundred years Enoch had been seeking purity of heart, that he might be in harmony with heaven. For three centuries he had walked with God. Day by day he had longed for a closer union; nearer and nearer had grown the communion, until God took him to Himself. He had stood at the threshold of the eternal world, only a step between him and the land of the blest; and now the portals opened, the walk with God, so long pursued on earth, continued, and he passed through the gates of the holy city,—the first from among men to enter there. GW 53.4"
Ellen White directly references Matthew 5:8 in this passage.
"“Blessed are the pure in heart: for they shall see God.”— Matthew 5:8 . The Jews were so exacting in regard to ceremonial purity that their regulations were extremely burdensome. Their minds were occupied with rules and restrictions and the fear of outward defilement, and they did not perceive the stain that selfishness and malice impart to the soul. MB 24"
Ellen White directly references Matthew 5:8 in this passage.
"“Blessed are the pure in heart: for they shall see God.” Matthew 5:8 . For three hundred years Enoch had been seeking purity of heart, that he might be in harmony with heaven. For three centuries he had walked with God. Day by day he had longed for a closer union; nearer and nearer had grown the communion, until God took him to Himself. He had stood at the threshold of the eternal world, only a step between him and the land of the blest; and now the portals opened, the walk with God, so long pursued on earth, continued, and he passed through the gates of the holy city, the first from among men to enter there. 8T 331.1"
Ellen White directly references Matthew 5:8 in this passage.
"“Blessed are the pure in heart: for they shall see God.” Matthew 5:8 . For three hundred years Enoch had been seeking purity of soul, that he might be in harmony with Heaven. For three centuries he had walked with God. Day by day he had longed for a closer union; nearer and nearer had grown the communion, until God took him to Himself. He had stood at the threshold of the eternal world, only a step between him and the land of the blest; and now the portals opened, the walk with God, so long pursued on earth, continued, and he passed through the gates of the Holy City—the first from among men to enter there. PP 87.3"
Ellen White directly references Matthew 5:8 in this passage.
"The merciful shall find mercy, and the pure in heart shall see God. Every impure thought defiles the soul, impairs the moral sense, and tends to obliterate the impressions of the Holy Spirit. It dims the spiritual vision, so that men cannot behold God. The Lord may and does forgive the repenting sinner; but though forgiven, the soul is marred. All impurity of speech or of thought must be shunned by him who would have clear discernment of spiritual truth. DA 302.2"
EGW directly alludes to Matthew 5:8 and expands on its meaning.
Your mind is impure. You were relieved from care and labor altogether too long. Household duties would have been one of the richest blessings that you could have had. Weariness would not have injured you one tenth as much as have your lascivious thoughts and conduct. You have received incorrect ideas in regard to girls’ and boys’ associating together, and it has been very congenial to your mind to be in the company of the boys. You are not pure in heart and mind. You have been injured by reading love stories and romances, and your mind has been fascinated by impure thoughts. Your imagination has become corrupt, until you seem to have no power to control your thoughts. Satan leads you captive as he pleases. You are not happy. You do not love God or His people. You have a bitter spirit toward those who see your true character. You seem to blame them for the view they take of your case, but you are the one to blame. Your conduct has been such as to call forth cautions and warnings. You ha…
The EGW passage directly addresses the impurity of the subject's mind and heart, contrasting it with the biblical concept of being "pure in heart." The blessing promised to the pure in heart (seeing God) is implicitly contrasted with the subject's current state.
"In the time of John the Baptist, Christ was about to appear as the revealer of the character of God. His very presence would make manifest to men their sin. Only as they were willing to be purged from sin could they enter into fellowship with Him. Only the pure in heart could abide in His presence. DA 108.1"
The EGW passage echoes the sentiment of Matthew 5:8, focusing on the necessity of purity for fellowship with God. It's not a direct quote, but the theme is clearly present.
"It should be impressed on all who have decided to become workers for God, that they must give evidence that they are converted men. A young man without a sound, virtuous character will be no honor to the truth. Every worker should be pure in heart; in his mouth should be found no guile. He should bear in mind that, to be successful, he must have Christ by his side, and that every sinful practice, however secret is open to the view of Him with whom we have to do. GW 79.4"
EGW directly uses the phrase 'pure in heart' which is the key phrase in Matthew 5:8. The context of moral purity for service also aligns well.
"of holiness, the joy of purity; he longs to be cleansed and to be restored to communion with Heaven. SC 24.2"
Both passages connect purity with a relationship with God. Matthew 5:8 states that the pure in heart will see God, while the EGW passage speaks of the "joy of purity" and being "restored to communion with Heaven." The theme of purity as a pathway to God is present in both.
Matthew 5:9
"Blessed are the peacemakers: for they shall be called the children of God."
"“Blessed are the peacemakers: for they shall be called the children of God.”— Matthew 5:9 . Christ is “the Prince of Peace” ( Isaiah 9:6 ), and it is His mission to restore to earth and heaven the peace that sin has broken. “Being justified by faith, we have peace with God through our Lord Jesus Christ.” Romans 5:1 . Whoever consents to renounce sin and open his heart to the love of Christ, becomes a partaker of this heavenly peace. MB 27"
Ellen White directly references Matthew 5:9 in this passage.
"These words could have come only from the lips of one who had partaken of the wisdom from above. The piety of Abigail, like the fragrance of a flower, breathed out all unconsciously in face and word and action. The Spirit of the Son of God was abiding in her soul. Her speech, seasoned with grace, and full of kindness and peace, shed a heavenly influence. Better impulses came to David, and he trembled as he thought what might have been the consequences of his rash purpose. “Blessed are the peacemakers: for they shall be called the children of God.” Matthew 5:9 . Would that there were many more like this woman of Israel, who would soothe the irritated feelings, prevent rash impulses, and quell great evils by words of calm and well-directed wisdom. PP 667.1"
Ellen White directly references Matthew 5:9 in this passage.
"“Blessed are the peacemakers.” Grace and peace rest upon those who refuse to join in the strife of tongues. When vendors of scandal are passing from family to family, those who fear God will be chaste keepers at home. The time that is so often worse than wasted in idle, frivolous, and malicious gossip should be given to higher and nobler objects. If our brethren and sisters would become missionaries for God, visiting the sick and afflicted, and laboring patiently and kindly for the erring,—in short, if they would copy the Pattern,—the church would have prosperity in all her borders. 5T 176.3"
The EGW passage directly quotes Matthew 5:9 and expands on the concept of peacemaking.
"In July, 1864, the national conscription law was so amended as to revoke the $300 exemption clause. Steps were immediately taken to secure for the Seventh-day Adventist young men the privileges granted to members of religious denominations who were conscientiously opposed to bearing arms—of being assigned to noncombatant service in hospital duty or in caring for freed men. Before a serious crisis was reached, these efforts were successful. In a few cases Seventh-day Adventist young men were drafted into the army and were assigned to hospital work or other noncombatant service. Whatever their assignment, they tried to let their light shine. Regularly for several months there ran through the columns of the Review and Herald a listing of receipts for a soldier's tract fund to furnish literature for distribution among the men. 1T 717.1"
The EGW passage describes Adventists engaging in non-combatant service and distributing literature, actions that can be interpreted as promoting peace and helping others during wartime. This aligns with the spirit of Matthew 5:9, although the connection is thematic rather than a direct quote or explicit allusion.
Matthew 5:10
"Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven."
"Our Burden Bearer My brother, remember that this earth is not heaven. Christ has declared: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” John 16:33 ; Matthew 5:10-12 . 8T 127"
EGW directly quotes Matthew 5:10.
"“Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.”— Matthew 5:10 . Jesus does not present to His followers the hope of attaining earthly glory and riches, and of having a life free from trial, but He presents to them the privilege of walking with their Master in the paths of self-denial and reproach, because the world knows them not. MB 29"
Ellen White directly references Matthew 5:10 in this passage.
"The time is right upon us when persecution will come to those who proclaim the truth. The outlook is not flattering; but, notwithstanding this, let us not give up our efforts to save those ready to perish, for whose ransom the Prince of heaven offered up His precious life. When one means fails, try another. Our efforts must not be dead and lifeless. As long as life is spared, let us work for God. In all ages of the church God's appointed messengers have exposed themselves to reproach and persecution for the truth's sake. But wherever God's people may be forced to go, even though, like the beloved disciple, they are banished to desert islands, Christ will know where they are and will strengthen and bless them, filling them with peace and joy. 9T 227.3"
Both passages discuss persecution for righteousness' sake. EGW expands on the idea of persecution and God's support during such times, echoing the sentiment in Matthew 5:10.
"“But a blind and inexorable bigotry chased from her soil every teacher of virtue, every champion of order, every honest defender of the throne; it said to the men who would have made their country a ‘renown and glory’ in the earth, Choose which you will have, a stake or exile. At last the ruin of the state was complete; there remained no more conscience to be proscribed; no more religion to be dragged to the stake; no more patriotism to be chased into banishment.”—Wylie, b. 13, ch. 20. And the Revolution, with all its horrors, was the dire result. GC 279.1"
The EGW passage describes the persecution of those who would have made their country a 'renown and glory,' echoing the sentiment of Matthew 5:10, which promises a heavenly reward for those persecuted for righteousness' sake.
"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"
The EGW passage speaks of persecution for the truth's sake, aligning with the core idea of Matthew 5:10. The examples of Mrs. Boardman and the Mrs. Judsons illustrate this persecution and suffering.
"The same trials have been experienced by men of God in ages past. Wycliffe, Huss, Luther, Tyndale, Baxter, Wesley, urged that all doctrines be brought to the test of the Bible and declared that they would renounce everything which it condemned. Against these men persecution raged with relentless fury; yet they ceased not to declare the truth. Different periods in the history of the church have each been marked by the development of some special truth, adapted to the necessities of God's people at that time. Every new truth has made its way against hatred and opposition; those who were blessed with its light were tempted and tried. The Lord gives a special truth for the people in an emergency. Who dare refuse to publish it? He commands His servants to present the last invitation of mercy to the world. They cannot remain silent, except at the peril of their souls. Christ's ambassadors have nothing to do with consequences. They must perform their duty and leave results with God. GC 609.1"
The EGW passage discusses persecution faced by those who uphold biblical truth, paralleling the theme of persecution for righteousness' sake in Matthew 5:10. While not a direct quote, the concept of being blessed despite persecution due to adherence to truth is a clear thematic link.
Matthew 5:10-12
"Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you."
"Our Burden Bearer My brother, remember that this earth is not heaven. Christ has declared: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.” John 16:33 ; Matthew 5:10-12 . 8T 127"
Ellen White directly references Matthew 5:10-12 in this passage.
Matthew 5:11
"Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake."
"“Blessed are ye, when men shall revile you.”— Matthew 5:11 . Ever since his fall, Satan has worked by means of deception. As he has misrepresented God, so, through his agents, he misrepresents the children of God. The Saviour says, “The reproaches of them that reproached Thee are fallen upon Me.” Psalm 69:9 . In like manner they fall upon His disciples. MB 31"
Ellen White directly references Matthew 5:11 in this passage.
"All who in that evil day would fearlessly serve God according to the dictates of conscience, will need courage, firmness, and a knowledge of God and His word; for those who are true to God will be persecuted, their motives will be impugned, their best efforts misinterpreted, and their names cast out as evil. Satan will work with all his deceptive power to influence the heart and becloud the understanding, to make evil appear good, and good evil. The stronger and purer the faith of God's people, and the firmer their determination to obey Him, the more fiercely will Satan strive to stir up against them the rage of those who, while claiming to be righteous, trample upon the law of God. It will require the firmest trust, the most heroic purpose, to hold fast the faith once delivered to the saints. AA 431.1"
The EGW passage echoes the sentiment of Matthew 5:11 regarding persecution and false accusations against those who follow God. The themes of persecution, misrepresentation, and standing firm in faith are present in both passages.
"Not content with this victory, Aleander labored with all the power and cunning at his command to secure Luther's condemnation. With a persistence worthy of a better cause, he urged the matter upon the attention of princes, prelates, and other members of the assembly, accusing the Reformer of “sedition, rebellion, impiety, and blasphemy.” But the vehemence and passion manifested by the legate revealed too plainly the spirit by which he was actuated. “He is moved by hatred and vengeance,” was the general remark, “much more than by zeal and piety.”— Ibid., b. 7, ch. 1. The majority of the Diet were more than ever inclined to regard Luther's cause with favor. GC 147.1"
The EGW passage describes Aleander's accusations against Luther, which directly parallels the concept of being reviled and having evil spoken against one falsely, as described in Matthew 5:11. The context of persecution for one's beliefs strengthens the connection.
"The Romanists exulted, expecting to witness the speedy downfall of the Reformation; and they blamed Luther, even for the errors which he had been most earnestly endeavoring to correct. The fanatical party, by falsely claiming to have been treated with great injustice, succeeded in gaining the sympathies of a large class of the people, and, as is often the case with those who take the wrong side, they came to be regarded as martyrs. Thus the ones who were exerting every energy in opposition to the Reformation were pitied and lauded as the victims of cruelty and oppression. This was the work of Satan, prompted by the same spirit of rebellion which was first manifested in heaven. GC 192.2"
The EGW passage describes the Romanists blaming Luther for errors and the fanatical party gaining sympathy and being regarded as martyrs, despite opposing the Reformation. This directly parallels Matthew 5:11, where Jesus says his followers will be reviled, persecuted, and falsely accused. The connection is strong because both passages highlight the unjust treatment and misrepresentation of those who are standing for truth.
"set themselves to hinder his work and condemn his teachings. Many assailed him with gibes and sneers; others resorted to insolence and threats. But Zwingli bore all with patience, saying: “If we desire to gain over the wicked to Jesus Christ, we must shut our eyes against many things.”— Ibid., b. 8, ch. 6. GC 177.2"
Both passages deal with enduring persecution and insults for one's faith. The EGW passage describes Zwingli's response to opposition, while Matthew 5:11 is a general statement about the blessings of being persecuted for Christ's sake.
"The priests, bent upon keeping the popular fury at its height, circulated the most terrible accusations against the Protestants. They were charged with plotting to massacre the Catholics, to overthrow the government, and to murder the king. Not a shadow of evidence could be produced in support of the allegations. Yet these prophecies of evil were to have a fulfillment; under far different circumstances, however, and from causes of an opposite character. The cruelties that were inflicted upon the innocent Protestants by the Catholics accumulated in a weight of retribution, and in after centuries wrought the very doom they had predicted to be impending, upon the king, his government, and his subjects; but it was brought about by infidels and by the papists themselves. It was not the establishment, but the suppression, of Protestantism, that, three hundred years later, was to bring upon France these dire calamities. GC 226.2"
The EGW passage describes false accusations and persecution against Protestants, mirroring the scenario described in Matthew 5:11. The connection is strong, as both passages highlight the experience of being falsely accused and persecuted for one's faith.
While drawing crowded houses of intelligent and attentive hearers, Miller's name was seldom mentioned by the religious press except by way of ridicule or denunciation. The careless and ungodly emboldened by the position of religious teachers, resorted to opprobrious epithets, to base and blasphemous witticisms, in their efforts to heap contumely upon him and his work. The gray-headed man who had left a comfortable home to travel at his own expense from city to city, from town to town, toiling unceasingly to bear to the world the solemn warning of the judgment near, was sneeringly denounced as a fanatic, a liar, a speculating knave. GC 336.2 The ridicule, falsehood, and abuse heaped upon him called forth indignant remonstrance, even from the secular press. “To treat a subject of such overwhelming majesty and fearful consequences,” with lightness and ribaldry was declared by worldly men to be “not merely to sport with the feelings of its propagators and advocates,” but “to make a jest of…
The EGW passage describes the persecution and ridicule faced by Miller, which aligns with the general theme of persecution faced by those who follow Christ, as described in Matthew 5:11.
"Those who honor the Bible Sabbath will be denounced as enemies of law and order, as breaking down the moral restraints of society, causing anarchy and corruption, and calling down the judgments of God upon the earth. Their conscientious scruples will be pronounced obstinacy, stubbornness, and contempt of authority. They will be accused of disaffection toward the government. Ministers who deny the obligation of the divine law will present from the pulpit the duty of yielding obedience to the civil authorities as ordained of God. In legislative halls and courts of justice, commandment keepers will be misrepresented and condemned. A false coloring will be given to their words; the worst construction will be put upon their motives. GC 592.1"
Both passages describe persecution and reviling of believers. Matthew 5:11 is a general statement about persecution, while EGW's passage applies this principle specifically to those who honor the Bible Sabbath. The connection is valid and strengthens the understanding of the principle.
Many other reports against us, all either utterly false or greatly exaggerated, were freely talked over in different families at the time of the Conference, and most looked upon us, especially my husband, with suspicion. Some persons of influence manifested a disposition to crush us. We were in want, and my husband had tried to sell loose property, and he was thought to be wrong for this. He had stated his willingness to have his brethren make up the loss of our cow, and this was looked upon as a grievous sin. Supposing that our property at Battle Creek was as good as sold, we bought and began to build in Greenville. But we could not sell the Battle Creek property, and in our cramped position my husband wrote to different brethren to hire money. For this they condemned him and charged him with the sin of grasping for money. And the brother minister most active in this work was heard to say: “We do not want Brother E to buy Brother White's place, for we want his money for the Health Ins…
The EGW passage describes being falsely accused and persecuted, which aligns with the theme of Matthew 5:11. The verse speaks of being blessed when reviled and persecuted for Christ's sake, and the EGW passage describes a similar experience of unjust treatment.
"Those who had taken extreme views of certain texts of Scripture, refraining wholly from labor, and rejecting all who would not receive their ideas on this and other points pertaining to religious duty, charged me with conforming to the world. On the other hand, the nominal Adventists charged me with fanaticism, and I was falsely represented as the leader of the fanaticism which I was laboring constantly to arrest. LS 88.4"
Both passages describe being falsely accused and reviled for one's beliefs. The EGW passage illustrates the experience of being criticized from opposing viewpoints, mirroring the general sentiment of Matthew 5:11.
I have seen the fulfillment of this dream. At Battle Creek we met reports which had been put in circulation to injure us, but which had no foundation in truth. Letters had been written by some making a temporary stay at the Health Institute, and by others living in Battle Creek, to churches in Michigan and other states, expressing fears, doubts, and insinuations in regard to us. I was filled with grief as I listened to a charge from a fellow laborer whom I had respected, that they were hearing from every quarter things which I had spoken against the church at Battle Creek. I was so grieved that I knew not what to say. We found a strong, accusing spirit against us. As we became fully convinced of the existing feelings we felt homesick. We were so disappointed and distressed that I told two of our leading brethren that I did not feel at home, as we met distrust and positive coldness instead of welcome and encouragement, and that I had yet to learn that this was the course to pursue towar…
Both passages deal with being falsely accused and facing negative reactions due to one's beliefs or actions. The EGW passage describes facing false reports and accusations, while Matthew 5:11 speaks of being reviled and persecuted for Christ's sake.
"with fanaticism, and I was falsely represented as the leader of the fanaticism which I was laboring constantly to arrest. 1T 72.1"
Both passages deal with being falsely accused and misrepresented. While not a direct quote, the theme of unjust accusations is present in both.
"3. Still others have rebelled against the testimonies. Some of these have responded in a faultfinding spirit. Some have shown bitterness, anger, and wrath, and in return for my toil and pains in writing the testimonies they have turned upon us to injure us all they could; while others have held me for hours in personal interviews to pour into my ears and my aching heart their complaints, murmurings, and self-justifications, perhaps appealing to their own sympathies with weeping, and losing sight of their own faults and sins. The influence of these things has been terrible upon me and has sometimes driven me nearly to distraction. That which has followed from the conduct of these unconsecrated, unthankful persons has cost me more suffering and has worn upon my courage and health ten times more than all the toil of writing the testimonies. 1T 631.1"
Both passages deal with suffering persecution for one's beliefs and actions. Matthew 5:11 speaks of being reviled and persecuted for Christ's sake, while the EGW passage describes the suffering she endured due to the negative reactions to her testimonies. The thematic overlap is clear and meaningful.
"August 29, 1854, another responsibility was added to our family in the birth of Willie. He took my mind somewhat from the troubles around me. About this time the first number of the paper falsely called the Messenger of Truth was received. Those who slandered us through that paper had been reproved for their faults and errors. They would not bear reproof, and in a secret manner at first, afterward more openly, used their influence against us. LS 155.1"
The EGW passage describes being slandered and falsely accused after reproving others, which aligns with the sentiment in Matthew 5:11 about being blessed when reviled for Christ's sake. The connection is thematic, focusing on the experience of persecution for one's beliefs.
"Opposing Adventists Our most bitter opponents are found among the first-day Adventists. They do not engage in the warfare honorably. They will pursue any course, however unreasonable and inconsistent, to cover up the truth and try to make it appear that the law of God is of no force. They flatter themselves that the end will justify the means. Men of their own number, in whom they had not confidence, will commence a tirade against the Sabbath of the fourth commandment, and they will give publicity to their statements, however untrue, unjust, and even ridiculous, if they can make them bear against the truth which they hate. 3T 36"
Both passages discuss being reviled and persecuted for one's beliefs. EGW specifically mentions being opposed by first-day Adventists and their dishonest tactics, while Matthew 5:11 speaks generally about being persecuted for Christ's sake. The connection is thematic, focusing on the experience of opposition and false accusations.
At this time there was fanaticism in Maine. Some refrained wholly from labor and disfellowshiped all those who would not receive their views on this point, and some other things which they held to be religious duties. God revealed these errors to me in vision and sent me to His erring children to declare them; but many of them wholly rejected the message, and charged me with conforming to the world. On the other hand, the nominal Adventists charged me with fanaticism, and I was falsely, and by some wickedly, represented as being the leader of the fanaticism that I was actually laboring to correct. Different times were repeatedly set for the Lord to come and were urged upon the brethren; but the Lord showed me that they would all pass by, for the time of trouble must come before the coming of Christ, and that every time that was set and passed by would only weaken the faith of God's people. For this I was charged with being with the evil servant that said in his heart, “My Lord delayeth…
EGW describes being falsely accused and misrepresented for her efforts to correct errors. The Bible verse speaks of being reviled and persecuted falsely for Christ's sake. The connection is that both passages deal with unjust accusations and persecution for doing what is right, although the specific context and reasons for the accusations differ.
"John was accordingly summoned to Rome to be tried for his faith. Here before the authorities the apostle's doctrines were misstated. False witnesses accused him of teaching seditious heresies. By these accusations his enemies hoped to bring about the disciple's death. AA 569.3"
Both passages describe false accusations and persecution faced by believers. The EGW quote details John being falsely accused of sedition, while Matthew 5:11 speaks generally of being reviled and falsely accused for Christ's sake. The connection is thematic, highlighting the common experience of persecution.
wealth, and we were still compelled to struggle with poverty and great discouragement. Excessive labor, care, and anxiety, a lack of proper and nourishing food, and exposure to cold in our long winter journeys, were too much for my husband, and he sank under the burden. He became so weak that he could scarcely walk to the printing office. Our faith was tried to the utmost. We had willingly endured privation, toil, and suffering; yet our motives were misinterpreted, and we were regarded with distrust and jealousy. Few of those for whose good we had suffered, seemed to appreciate our efforts. We were too much troubled to sleep or rest. The hours in which we should have been refreshed with sleep, were often spent in answering long communications occasioned by envy; and many hours while others were sleeping we spent in agonizing tears, and mourning before the Lord. At length my husband said: “Wife, it is of no use to try to struggle on any longer. These things are crushing me, and will soo…
The EGW passage describes suffering and misrepresentation, aligning with the persecution described in Matthew 5:11. The connection is thematic, focusing on enduring hardship for one's beliefs.
In the West we met reports amounting to little less than slander against my husband. These were current at the time of the General Conference, and were carried to all parts of the field. I will state one as a sample. It was said that my husband was so crazy for money that he had engaged in selling old bottles. The facts are these: When we were about to move, I asked my husband what we should do with a lot of old bottles on hand. Said he: “Throw them away.” Just then our Willie came in and offered to clean and sell them. I told him to do so, and he should have what he could get for them. And when my husband rode to the post office, he took Willie and the bottles into the carriage. He could do no less for his own faithful little son. Willie sold the bottles and took the money. On their way to the post office my husband took a brother connected with the Review office into the carriage, who conversed pleasantly with him as they rode to and from town, and because he saw Willie come out to t…
The EGW passage describes slander and false accusations, which aligns with the theme of persecution and false accusations in Matthew 5:11.
"God has led out men who have toiled for years, who have been willing to make any sacrifice, who have suffered privation, and endured trials to bring the truth before the world, and by their consistent course remove the reproach that fanatics have brought upon the cause of God. They have met opposition in every form. They have toiled night and day in searching the evidences of our faith that they might bring out the truth in its clearness, in a connected form, that it might withstand all opposition. Incessant labor and mental trials in connection with this great work have worn down more than one constitution and prematurely sprinkled heads with gray hairs. They have not worn out in vain. God has marked their earnest, tearful, agonizing prayers that they might have light and truth, and that the truth might shine in its clearness to others. He has marked their self-sacrificing efforts, and He will reward them as their works have been. 1T 419.1"
The EGW passage speaks of persecution and suffering for the sake of truth, which aligns with the blessing pronounced in Matthew 5:11 for those persecuted for Christ's sake. The connection is thematic, focusing on the experience of those who face opposition for their faith.
"Page 267. Efforts to Suppress and Destroy the Bible.—The Council of Toulouse, which met about the time of the crusade against the Albigenses, ruled: “We prohibit laymen possessing copies of the Old and New Testament.... We forbid them most severely to have the above books in the popular vernacular.” “The Lords of the districts shall carefully seek out the heretics in dwellings, hovels, and forests, and even their underground retreats shall be entirely wiped out.”— Concil. Tolosanum, Pope Gregory IX, Anno. Chr. 1229. Canons 14 and 2. This Council sat at the time of the crusade against the Albigenses. GC 687.6"
Both passages deal with persecution, but the EGW passage focuses on the suppression of the Bible, while the verse speaks of persecution for Christ's sake. The connection is thematic but weak.
Matthew 5:11-12
"Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you."
"Jeremiah considered his work done and attempted to leave the city; but he was prevented by a son of one of the false prophets, who reported that he was about to join the enemy. Jeremiah denied the lying charge, but nevertheless he was brought back. The princes were ready to believe the son of the false prophet because they hated Jeremiah. They seemed to think that he had brought upon them the calamity which he had predicted. In their wrath they smote him and imprisoned him. 4T 181.3"
Both passages address the persecution of prophets. The EGW passage describes Jeremiah's unjust imprisonment and mistreatment, while Matthew 5:11-12 speaks generally about the persecution of prophets and the blessings that come with it. The thematic parallel lies in the suffering endured by those who speak truth.
Matthew 5:12
"Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you."
"The words of Jerome excited astonishment and admiration, even in his enemies. For a whole year he had been immured in a dungeon, unable to read or even to see, in great physical suffering and mental anxiety. Yet his arguments were presented with as much clearness and power as if he had had undisturbed opportunity for study. He pointed his hearers to the long line of holy men who had been condemned by unjust judges. In almost every generation have been those who, while seeking to elevate the people of their time, have been reproached and cast out, but who in later times have been shown to be deserving of honor. Christ Himself was condemned as a malefactor at an unrighteous tribunal. GC 112.4"
Both passages discuss persecution of righteous individuals and the eventual vindication or reward they receive. The EGW passage provides a specific historical example, while the Matthew verse offers a general principle.
Matthew 5:13
"Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."
"“Ye are the salt of the earth,” Jesus said. Do not withdraw yourselves from the world in order to escape persecution. You are to abide among men, that the savor of the divine love may be as salt to preserve the world from corruption. DA 306.3"
EGW directly quotes and expands upon the meaning of Matthew 5:13.
"The words which Christ addressed to His disciples were designed for all who should believe on His name: “Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men.” A profession of godliness without the living principle is as utterly valueless as salt without its saving properties. An unprincipled professed Christian is a byword, a reproach to Christ, a dishonor to His name. “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” 2T 443.1"
EGW directly quotes Matthew 5:13.
"“Ye are the salt of the earth.”— Matthew 5:13 . Salt is valued for its preservative properties; and when God calls His children salt, He would teach them that His purpose in making them the subjects of His grace is that they may become agents in saving others. The object of God in choosing a people before all the world was not only that He might adopt them as His sons and daughters, but that through them the world might receive the grace that bringeth salvation. Titus 2:11 . When the Lord chose Abraham, it was not simply to be the special friend of God, but to be a medium of the peculiar privileges the Lord desired to bestow upon the nations. Jesus, in that last prayer with His disciples before His crucifixion, said, “For their sakes I sanctify Myself, that they also might be sanctified through the truth.” John 17:19 . In like manner Christians who are purified through the truth will possess saving qualities that preserve the world from utter moral corruption. MB 35"
Ellen White directly references Matthew 5:13 in this passage.
The day of trust and responsibility is ours; we have a work to do for God. The church in ----- has been gradually growing cold and irreligious. There is much to be done for its individual members. Great light has shone upon their pathway. For this they will be held accountable. Said Christ: “Ye are the light of the world;” “ye are the salt of the earth.” They need a deeper work of grace in their hearts. There must be a reformation before God can bless them. There are plenty of formal professors. A selfish grasping for gain eclipses the heavenly inheritance. If the kingdom of heaven is made first, noble integrity will shine forth in the life and character. This is what Brother A needs if he would exert an influence for good. He loves to handle money, and to see it accumulate by turning it one way and another. His mind and affections are absorbed in worldly enterprises. He is drunken with the cares of this life; that is, he is so swallowed up in his business that he cannot think rational…
EGW directly quotes "ye are the salt of the earth" from Matthew 5:13.
"The followers of Christ are to be separate from the world in principles and interests, but they are not to isolate themselves from the world. The Saviour mingled constantly with men, not to encourage them in anything that was not in accordance with God's will, but to uplift and ennoble them. “I sanctify Myself,” He declared, “that they also might be sanctified.” John 17:19 . So the Christian is to abide among men, that the savor of divine love may be as salt to preserve the world from corruption. CT 323.1"
EGW directly uses the 'salt of the earth' concept and applies it to Christians preserving the world from corruption, which is a clear and intentional reference to Matthew 5:13.
"Salt must be mingled with the substance to which it is added; it must penetrate, infuse it, that it may be preserved. So it is through personal contact and association that men are reached by the saving power of the gospel. They are not saved as masses, but as individuals. Personal influence is a power. It is to work with the influence of Christ, to lift where Christ lifts, to impart correct principles, and to stay the progress of the world's corruption. It is to diffuse that grace which Christ alone can impart. It is to uplift, to sweeten the lives and characters of others by the power of a pure example united with earnest faith and love. PK 232.2"
EGW explicitly uses the metaphor of 'salt' and its preserving qualities, directly referencing Matthew 5:13. She expands on the idea, explaining how Christians should 'mingle' with the world to have a saving influence.
"Salt must be mingled with the substance to which it is added; it must penetrate and infuse in order to preserve. So it is through personal contact and association that men are reached by the saving power of the gospel. They are not saved in masses, but as individuals. Personal influence is a power. We must come close to those whom we desire to benefit. MB 36.1"
The EGW passage directly uses the metaphor of salt mingling with substance to illustrate the need for personal contact in spreading the gospel, which is a clear allusion to Matthew 5:13 where believers are called the 'salt of the earth.'
"As they listened to the words of Christ, the people could see the white salt glistening in the pathways where it had been cast out because it had lost its savor and was therefore useless. It well represented the condition of the Pharisees and the effect of their religion upon society. It represents the life of every soul from whom the power of the grace of God has departed and who has become cold and Christless. Whatever may be his profession, such a one is looked upon by men and angels as insipid and disagreeable. It is to such that Christ says: “I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of My mouth.” Revelation 3:15, 16 . MB 36.4"
The EGW passage directly references the salt losing its savor and being cast out, which is a clear and explicit allusion to Matthew 5:13. The passage also connects this to the lukewarmness described in Revelation, further solidifying the connection.
"We entreat the heralds of the gospel of Christ never to become discouraged in the work, never to consider the most hardened sinner beyond the reach of the grace of God. Such may accept the truth in the love of it and become the salt of the earth. He who turns the hearts of men as the rivers of water are turned can bring the most selfish, sin-hardened soul to surrender to Christ. Is aught too hard for God to do? “My word,” He says, “shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” 4T 537.1"
The EGW passage uses the phrase 'salt of the earth', which is a direct quote from Matthew 5:13.
"Those who visit ----- carry away the impression made by you and other of the youth who do not enjoy experimental religion, that there is no reality in religion. Pride is strengthened in them; love of show, love of lightness and of pleasure are increased, and sacred things are not discerned. They receive the impression that they have been too conscientious, too particular. For if those who live right at the center of the great work are influenced so little by the solemn truths so often presented, why should they be so particular? Why should they be afraid of enjoying themselves, when this seemed to be the aim of those who were of longer experience in -----? 2T 175.2"
The EGW passage describes how the actions of some youth lead others to question their own religious convictions and embrace worldliness. This aligns with the principle of being 'salt' that has lost its savor, becoming useless and a negative influence.
Among those who had returned to Jerusalem in former years, there were many who had remained true to God as long as they lived; but a considerable number of the children and the children's children lost sight of the sacredness of God's law. Even some of the men entrusted with responsibilities were living in open sin. Their course was largely neutralizing the efforts made by others to advance the cause of God; for so long as flagrant violations of the law were allowed to go unrebuked, the blessing of Heaven could not rest upon the people. PK 618.2 It was in the providence of God that those who returned with Ezra had had special seasons of seeking the Lord. The experiences through which they had just passed, on their journey from Babylon, unprotected as they had been by any human power, had taught them rich spiritual lessons. Many had grown strong in faith; and as these mingled with the discouraged and the indifferent in Jerusalem, their influence was a powerful factor in the reform soon …
The EGW passage describes a situation where some people have lost their spiritual fervor, impacting the community, which aligns with the concept of salt losing its savor in Matthew 5:13.
"The Cause of Moral Paralysis How can Christian men and women tolerate this evil? ...There is a cause for the moral paralysis upon society. Our laws sustain an evil which is sapping their very foundations. Many deplore the wrongs which they know exist, but consider themselves free from all responsibility in the matter. This cannot be. Every individual exerts an influence in society. In our favored land, every voter has some voice in determining what laws shall control the nation. Should not that influence and that vote be cast on the side of temperance and virtue? ... GW 387.1 We may call upon the friends of the temperance cause to rally to the conflict, and seek to press back the tide of evil that is demoralizing the world; but of what avail are all our efforts while liquor-selling is sustained by law? Must the curse of intemperance forever rest like a blight upon our land? Must it every year sweep like a devouring fire over thousands of happy homes? GW 387"
Matthew 5:13 speaks of the importance of being 'salt' and retaining its savor, implying that Christians should exert a positive influence on society. EGW argues that Christians should use their influence and vote to promote temperance and virtue, aligning with the principle of being a positive influence.
"It is the duty of the youth to encourage sobriety. Lightness, jesting, and joking will result in barrenness of soul and the loss of the favor of God. Many of you think you do not exert a bad influence upon others, and thus feel in a measure satisfied; but do you exert an influence for good? Do you seek in your conversation and acts to lead others to the Saviour, or, if they profess Christ, to lead them to a closer walk with Him? 2T 236.2"
EGW's emphasis on exerting a positive influence and leading others to Christ aligns with the concept of being the 'salt of the earth' in Matthew 5:13. Both passages highlight the importance of having a meaningful and impactful presence in the lives of others.
"One person with pure motives, intent on becoming intelligent that he may make a right use of his abilities, will be a power for good in the school. He will have a molding influence. When parents justify the complaints of their children against the authority and discipline of the school, they do not see that they are increasing the demoralizing power which now prevails to such a fearful extent. Every influence surrounding the youth needs to be on the right side, for youthful depravity is increasing. 5T 112.2"
The EGW passage speaks of a person with pure motives being a "power for good" and having a "molding influence," which is similar to the concept of salt preserving and influencing its environment in Matthew 5:13. The connection is thematic, focusing on influence and positive impact.
"Throughout the world, society is in disorder, and a thorough transformation is needed. The education given to the youth is to mold the whole social fabric. MH 406.2"
The passage speaks of a needed transformation of society, which aligns with the idea of Christians being the 'salt of the earth,' implying a transformative influence.
"with the gloom of discontent and selfishness, or poisonous with the deadly taint of cherished sin. By the atmosphere surrounding us, every person with whom we come in contact is consciously or unconsciously affected. COL 339.3"
Both passages discuss the influence we have on others. Matthew 5:13 speaks of being the 'salt of the earth' and losing its savor, implying a loss of positive influence. EGW speaks of the atmosphere we create affecting others, either positively or negatively. The connection is thematic, dealing with influence, but not a direct quotation or principle.
Matthew 5:13-14
"Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid."
"I was shown that God's true people are the salt of the earth and the light of the world. God requires of them continual advancement in the knowledge of the truth, and in the way of holiness. Then will they understand the coming in of Satan, and in the strength of Jesus will resist him. Satan will call to his aid legions of his angels to oppose the advance of even one soul, and, if possible, wrest it from the hand of Christ. 1T 345.1"
The EGW passage directly references and applies the 'salt of the earth' and 'light of the world' metaphor from Matthew 5:13-14 to God's people.
"Chapter 11—A Divided Interest Dear Brethren M, In the vision given me last January I was shown some things in reference to you both. I was shown that you are not growing in spirituality as it is your duty and privilege to grow. The greatness of the work and the opening providences of God should stir your hearts. Christ designed that His believing children should be the light of the world, the salt of the earth. The holy life, the Christian example, of one good man in a community sheds a light that is reflected upon others. How great, then, would be the influence of a company of believers all walking in the commandments of God. 4T 118"
EGW directly references the concepts of being 'the light of the world' and 'the salt of the earth,' which are central to Matthew 5:13-14. The passage clearly alludes to these verses in the context of Christian influence and example.
Matthew 5:13-16
"Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."
In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God's vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled. 9T 28.2 The words were repeated: “Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:…
Ellen White directly references Matthew 5:13-16 in this passage.
Matthew 5:14
"Ye are the light of the world. A city that is set on an hill cannot be hid."
"***** Chapter 60—Advice to the Young To the students of South Lancaster Academy I would say: “Draw nigh to God, and He will draw nigh to you.” Never be ashamed of your faith; never be found on the side of the enemy. “Ye are the light of the world.” Your faith is to be revealed as precious truth, truth which all should have and all must have if they are saved. As a people, we are in the minority. We are not popular. Our enemies will be watching us for evil, to betray us and to ruin our souls. They will not appreciate our motives. They will misinterpret our earnest zeal and our intense desire to have others see and understand the truth, that they may do the will of God by obeying all His commandments. But we should fight the good fight of faith, and be found “steadfast, unmovable, always abounding in the work of the Lord.” 5T 520"
EGW directly quotes Matthew 5:14.
In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God's vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled. 9T 28.2 The words were repeated: “Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:…
The EGW passage directly quotes Matthew 5:13-16, making the connection explicit and undeniable.
"“Ye are the light of the world,” Christ declares. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:14, 16 . God's work in the earth in these last days is to reflect the light that Christ brought into the world. This light is to dissipate the gross darkness of ages. Men and women in heathen darkness are to be reached by those who at one time were in a similar condition of ignorance, but who have received the knowledge of the truth of God's word. These heathen nations will accept eagerly the instruction given them in a knowledge of God. CT 531.3"
The EGW passage directly quotes Matthew 5:14 and uses it as a foundation for her argument about reflecting Christ's light.
"“Ye are the light of the world,” says the heavenly Teacher. All have not the same experience in their religious life. But those of diverse exercises come together and with simplicity and humbleness of mind talk out their experience. All who are pursuing the onward Christian course should have, and will have, an experience that is living, that is new and interesting. A living experience is made up of daily trials, conflicts, and temptations, strong efforts and victories, and great peace and joy gained through Jesus. A simple relation of such experiences gives light, strength, and knowledge that will aid others in their advancement in the divine life. The worship of God should be both interesting and instructive to those who have any love for divine and heavenly things. 2T 579.1"
The EGW passage directly quotes Matthew 5:14, attributing it to the 'heavenly Teacher' (Jesus).
"The people of God are His representatives upon the earth, and He intends that they shall be lights in the moral darkness of this world. Scattered all over the country, in the towns, cities, and villages, they are God's witnesses, the channels through which He will communicate to an unbelieving world the knowledge of His will and the wonders of His grace. It is His plan that all who are partakers of the great salvation shall be missionaries for Him. The piety of the Christian constitutes the standard by which worldlings judge the gospel. Trials patiently borne, blessings gratefully received, meekness, kindness, mercy, and love, habitually exhibited, are the lights that shine forth in the character before the world, revealing the contrast with the darkness that comes of the selfishness of the natural heart. PP 134.2"
EGW directly references the concept of being 'lights' in the world, echoing the language and meaning of Matthew 5:14.
"In conclusion, she said: “This is a picture of the work you are to do. ‘Ye are the light of the world.’ Matthew 5:14 . Your work is to hold up the light to those around you. Hold it firmly. Hold it a little higher. Light other lights. Do not be discouraged if yours is not a great light. If it is only a penny taper, hold it up. Let it shine. Do your very best, and God will bless your efforts.” LS 295.2"
The EGW passage directly quotes Matthew 5:14 and builds upon it, making the connection explicit.
"“With the so-called dress reform there goes a spirit of levity and boldness just in keeping with the dress. Modesty and reserve seem to depart from many as they adopt that style of dress. I was shown that God would have us take a course consistent and explainable. Let the sisters adopt the American costume and they would destroy their own influence and that of their husbands. They would become a byword and a derision. Our Saviour says: ‘Ye are the light of the world.’ ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ There is a great work for us to do in the world, and God would not have us take a course to lessen or destroy our influence with the world.” 1T 457.4"
EGW directly quotes Matthew 5:14, applying it to the context of dress reform and its potential impact on Christian witness.
“Ye are the light of the world.”— Matthew 5:14 . As Jesus taught the people, He made His lessons interesting and held the attention of His hearers by frequent illustrations from the scenes of nature about them. The people had come together while it was yet morning. The glorious sun, climbing higher and higher in the blue sky, was chasing away the shadows that lurked in the valleys and among the narrow defiles of the mountains. The glory of the eastern heavens had not yet faded out. The sunlight flooded the land with its splendor; the placid surface of the lake reflected the golden light and mirrored the rosy clouds of morning. Every bud and flower and leafy spray glistened with dewdrops. Nature smiled under the benediction of a new day, and the birds sang sweetly among the trees. The Saviour looked upon the company before Him, and then to the rising sun, and said to His disciples, “Ye are the light of the world.” As the sun goes forth on its errand of love, dispelling the shades of nig…
Ellen White directly references Matthew 5:14 in this passage.
"A Personal Appeal I appeal to the teachers in our educational institutions not to let religious earnestness and zeal retrograde. Make no backward movements, but let your watchword be: “Advance.” Our schools must rise to a much higher plane of action; broader views must be held; stronger faith and deeper piety must exist; the word of God must be made the root and branch of all wisdom and intellectual attainments. When the converting power of God takes hold of them, they will see that a knowledge of God covers a much broader field than the so-called “advance methods” of education. In all the education given, they should remember the words of Christ: “Ye are the light of the world.” Matthew 5:14 . Then they will not experience so great hindrance in preparing missionaries to go out and give their knowledge to others. 6T 157"
Ellen White directly references Matthew 5:14 in this passage.
God's entrusted talents are not to be hid under a bushel or under a bed. “Ye are the light of the world,” Christ said. Matthew 5:14 . As you see families living in hovels, with scant furniture and clothing, without tools, without books or other marks of refinement about their homes, will you become interested in them, and endeavor to teach them how to put their energies to the very best use, that there may be improvement, and that their work may move forward? It is by diligent labor, by putting to the wisest use every capability, by learning to waste no time, that they will become successful in improving their premises and cultivating their land. 6T 188.3 Physical effort and moral power are to be united in our endeavors to regenerate and reform. We are to seek to gain knowledge in both temporal and spiritual lines, that we may communicate it to others. We are to seek to live out the gospel in all its bearings, that its temporal and spiritual blessings may be felt all around us. 6T 189.…
Ellen White directly references Matthew 5:14 in this passage.
"Christ said to His disciples: “Ye are the light of the world.” Matthew 5:14 . Then how important it is that every soul shall keep his light trimmed and burning, that he may give light to all with whom he comes in contact. God has made His people the depositaries of sacred truth. Talents have been committed to them for wise improvement, for God designs that by constant use their talents shall be multiplied. 8T 141.2"
Ellen White directly references Matthew 5:14 in this passage.
"Christ says of His people: “Ye are the light of the world.” Matthew 5:14 . It is not a small matter that the counsels and plans of God have been so clearly opened to us. It is a wonderful privilege to be able to understand the will of God as revealed in the sure word of prophecy. This places on us a heavy responsibility. God expects us to impart to others the knowledge that He has given us. It is His purpose that divine and human instrumentalities shall unite in the proclamation of the warning message. 9T 19.3"
Ellen White directly references Matthew 5:14 in this passage.
We are in a certain sense our brother's keeper. We are individually related to souls who may, through the merits of Jesus Christ, seek for glory, honor, and immortality. Their purity, sincerity, zeal, consistency, and piety are affected by our words, our works, our deportment, our prayers, and our faithful discharge of duty. Christ said to His disciples: “Ye are the light of the world.” The ministers of Jesus Christ must teach, both in the church and to individuals, the fact that a profession of faith, even by Seventh-day Adventists, unless it proceeds from heartfelt piety, is powerless for good. Religious light is to shine forth from the church, and especially from the ministers, in clear, steady rays. It is not to flame up on special occasions, and then grow dim, and flicker, as if about to go out. The excellence of Jesus Christ will ever shine in the character of true believers, and they will adorn the doctrine of our Saviour. Thus the excellency and the power of the gospel are reve…
EGW directly quotes "Ye are the light of the world" from Matthew 5:14 and expands on the concept.
The day of trust and responsibility is ours; we have a work to do for God. The church in ----- has been gradually growing cold and irreligious. There is much to be done for its individual members. Great light has shone upon their pathway. For this they will be held accountable. Said Christ: “Ye are the light of the world;” “ye are the salt of the earth.” They need a deeper work of grace in their hearts. There must be a reformation before God can bless them. There are plenty of formal professors. A selfish grasping for gain eclipses the heavenly inheritance. If the kingdom of heaven is made first, noble integrity will shine forth in the life and character. This is what Brother A needs if he would exert an influence for good. He loves to handle money, and to see it accumulate by turning it one way and another. His mind and affections are absorbed in worldly enterprises. He is drunken with the cares of this life; that is, he is so swallowed up in his business that he cannot think rational…
EGW directly quotes "Ye are the light of the world" from Matthew 5:14.
"Christ came into the world to save it, to connect fallen man with the infinite God. Christ's followers are to be channels of light. Maintaining communion with God, they are to transmit to those in darkness and error the choice blessings which they receive of heaven. Enoch did not become polluted with the iniquities existing in his day; why need we in our day? But we may, like our Master, have compassion for suffering humanity, pity for the unfortunate, and a generous consideration for the feelings and necessities of the needy, the troubled, and the despairing. 5T 113.2"
The EGW passage directly references the concept of being 'channels of light' and connects it to transmitting blessings, which is a clear echo and amplification of Matthew 5:14's 'Ye are the light of the world.'
"Chapter 12—The Knowledge of Health Principles We have come to a time when every member of the church should take hold of medical missionary work. The world is a lazar house filled with victims of both physical and spiritual disease. Everywhere people are perishing for lack of a knowledge of the truths that have been committed to us. The members of the church are in need of an awakening, that they may realize their responsibility to impart these truths. Those who have been enlightened by the truth are to be light bearers to the world. To hide our light at this time is to make a terrible mistake. The message to God's people today is: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” 7T 62"
EGW directly quotes Isaiah 60:1, "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee," and connects it to the church's responsibility to share truth.
“Not by might, nor by power, but by My Spirit, saith the Lord of hosts.” “Ye are,” says Christ, “the light of the world.” What a responsibility! There is need of fasting, humiliation, and prayer over our decaying zeal and languishing spirituality. The love of many is waxing cold. The efforts of many of our preachers are not what they should be. When some who lack the Spirit and power of God enter a new field, they commence denouncing other denominations, thinking that they can convince the people of the truth by presenting the inconsistencies of the popular churches. It may seem necessary on some occasions to speak of these things, but in general it only creates prejudice against our work and closes the ears of many who might otherwise have listened to the truth. If these teachers were connected closely with Christ, they would have divine wisdom to know how to approach the people. They would not so soon forget the darkness and error, the passion and prejudice, which kept themselves fro…
EGW directly quotes "Ye are the light of the world" from Matthew 5:14.
The people whom God has made the depositaries of His law are not to permit their light to be hidden. The truth must be proclaimed in the dark places of the earth. Obstacles must be met and surmounted. A great work is to be done, and this work has been entrusted to those who know the truth. They should make mighty intercession with God for help now. The love of Christ must be diffused in their own hearts. The Spirit of Christ must be poured out upon them, and they must be making ready to stand in the judgment. While they are consecrating themselves to God, a convincing power will attend their efforts to present the truth to others, and its light will find access to many hearts. We must sleep no longer on Satan's enchanted ground, but call into requisition all our resources and avail ourselves of every facility with which Providence has furnished us. The last warning is to be proclaimed “before many peoples, and nations, and tongues, and kings;” and the promise is given, “Lo, I am with y…
The EGW passage emphasizes the importance of sharing the truth and not hiding one's light, which directly reflects the principle taught in Matthew 5:14, where believers are called the "light of the world." The connection is clear and intentional.
"There is a deplorable lack of spirituality among our people. A great work must be done for them before they can become what Christ designed they should be—the light of the world. For years I have felt deep anguish of soul as the Lord has presented before me the want in our churches of Jesus and His love. There has been a spirit of self-sufficiency and a disposition to strive for position and supremacy. I have seen that self-glorification was becoming common among Seventh-day Adventists and that unless the pride of man should be abased and Christ exalted we should, as a people, be in no better condition to receive Christ at His second advent than were the Jewish people to receive Him at His first advent. 5T 727.3"
The EGW passage directly references the concept of being 'the light of the world,' which is a clear allusion to Matthew 5:14. The passage then expands on this idea by discussing the need for spiritual renewal and the dangers of self-sufficiency.
"It is through the social relations that Christianity comes in contact with the world. Every man or woman who has received the divine illumination is to shed light on the dark pathway of those who are unacquainted with the better way. Social power, sanctified by the Spirit of Christ, must be improved in bringing souls to the Saviour. Christ is not to be hid away in the heart as a coveted treasure, sacred and sweet, to be enjoyed solely by the possessor. We are to have Christ in us as a well of water, springing up into everlasting life, refreshing all who come in contact with us.— The Ministry of Healing, 495, 496 . GW 480.3"
Both passages use the metaphor of light to describe the role of Christians in the world. Matthew 5:14 states that believers are the 'light of the world,' while the EGW passage emphasizes the need to 'shed light on the dark pathway' and to let Christ be a 'well of water' refreshing others. The shared imagery and the call to be a positive influence on the world support the connection.
"Such a life will be an element of strength in the community. It will be a barrier against evil, a safeguard to the tempted, a guiding light to those who, amidst difficulties and discouragements, are seeking the right way. MH 136.5"
Both passages describe the positive influence that a righteous life can have on the surrounding community. The EGW passage elaborates on the specific ways this influence manifests, such as being a barrier against evil and a guiding light, while Matthew 5:14 uses the metaphor of light to represent this influence.
"Abstract meditation is not enough; busy action is not enough; both are essential to the formation of Christian character. Strength acquired in earnest, secret prayer prepares us to withstand the allurements of society. And yet we should not exclude ourselves from the world, for our Christian experience is to be the light of the world. The society of unbelievers will do us no harm if we mingle with them for the purpose of connecting them with God and are strong enough spiritually to withstand their influence. 5T 113.1"
EGW directly uses the phrase 'light of the world' from Matthew 5:14, indicating a clear allusion. She builds upon this idea by explaining how Christians should interact with the world.
"When the Saxons invaded Britain, heathenism gained control. The conquerors disdained to be instructed by their slaves, and the Christians were forced to retreat to the mountains and the wild moors. Yet the light, hidden for a time, continued to burn. In Scotland, a century later, it shone out with a brightness that extended to far- distant lands. From Ireland came the pious Columba and his colaborers, who, gathering about them the scattered believers on the lonely island of Iona, made this the center of their missionary labors. Among these evangelists was an observer of the Bible Sabbath, and thus this truth was introduced among the people. A school was established at Iona, from which missionaries went out, not only to Scotland and England, but to Germany, Switzerland, and even Italy. GC 62.3"
The EGW passage describes the light of Christianity continuing to burn even when hidden, and then shining brightly again. This echoes the sentiment of Matthew 5:14, where believers are called the light of the world and a city on a hill that cannot be hidden.
"The Teacher's Work Teachers are to be laborers together with God in promoting and carrying forward the work which Christ by His own example has taught them to do. They are to be indeed the light of the world, because they manifest those gracious attributes revealed in the character and work of Christ, attributes which will enrich and beautify their own lives as Christ's disciples. 6T 156"
The EGW quote directly uses the phrase 'light of the world' and connects it to manifesting Christ's attributes, which aligns with the meaning of Matthew 5:14.
Christ's followers should be instruments of righteousness, workmen, living stones, emitting light, that they may encourage the presence of heavenly angels. They are required to be channels, as it were, through which the spirit of truth and righteousness shall flow. Many have partaken so largely of the spirit and influence of the world that they act like the world. They have their likes and dislikes, and discern not excellence of character. Their conduct is not governed by the pure principles of Christianity; therefore they think only of themselves, their pleasure and enjoyment, to the disregard of others. They are not sanctified through the truth, therefore realize not the oneness of Christ's followers the world over. Those who are most loved of God are those who possess the least self-confidence and are adorned with a meek and quiet spirit; whose lives are pure and unselfish, and whose hearts are inclined, through the abundant measure of the spirit of Christ, to obedience, justice, pu…
Both passages discuss Christians being 'light' to the world, though EGW expands on the practical implications of this metaphor.
"as lights amid the darkness of the world. The unjust judge had no special interest in the widow who importuned him for deliverance; yet in order to rid himself of her pitiful appeals, he heard her plea, and delivered her from her adversary. But God loves His children with infinite love. To Him the dearest object on earth is His church. COL 165.2"
EGW uses the phrase "lights amid the darkness of the world," which echoes the sentiment of Matthew 5:14, where believers are called the "light of the world." While not a direct quote, the thematic connection is strong.
"But the people of Israel lost sight of their high privileges as God's representatives. They forgot God and failed to fulfill their holy mission. The blessings they received brought no blessing to the world. All their advantages they appropriated for their own glorification. They shut themselves away from the world in order to escape temptation. The restrictions that God had placed upon their association with idolaters as a means of preventing them from conforming to the practices of the heathen, they used to build up a wall of separation between themselves and all other nations. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. AA 14.2"
Both passages discuss the responsibility of God's chosen people to be a light to the world, and the consequences of failing to fulfill that mission.
"few who can unveil the mysteries of redemption? Why is it that the imputed righteousness of Christ does not shine through His professed followers as a light to the world? 6T 423.3"
Both passages discuss the idea of believers being a light to the world. EGW's question about the imputed righteousness of Christ shining through believers directly relates to the concept of being the 'light of the world' as described in Matthew.
"In His wisdom the Lord brings those who are seeking for truth into touch with fellow beings who know the truth. It is the plan of Heaven that those who have received light shall impart it to those in darkness. Humanity, drawing its efficiency from the great Source of wisdom, is made the instrumentality, the working agency, through which the gospel exercises its transforming power on mind and heart. AA 134.3"
Both passages highlight the idea of sharing truth and light with others. Matthew 5:14 uses the metaphor of being 'the light of the world,' while the EGW passage describes the plan of Heaven for those who have received light to impart it to those in darkness.
God intended that His people Israel should be light bearers to all the inhabitants of the earth. In maintaining His public worship they were bearing a testimony to the existence and sovereignty of the living God. And this worship it was their privilege to sustain, as an expression of their loyalty and their love to Him. The Lord has ordained that the diffusion of light and truth in the earth shall be dependent upon the efforts and offerings of those who are partakers of the heavenly gift. He might have made angels the ambassadors of His truth; He might have made known His will, as He proclaimed the law from Sinai, with His own voice; but in His infinite love and wisdom He called men to become colaborers with Himself, by choosing them to do this work. PP 528.3 In the days of Israel the tithe and freewill offerings were needed to maintain the ordinances of divine service. Should the people of God give less in this age? The principle laid down by Christ is that our offerings to God should…
Both passages connect God's people with being 'light.' Matthew 5:14 directly states 'Ye are the light of the world,' while EGW describes Israel as 'light bearers.'
"A well-ordered Christian household is a powerful argument in favor of the reality of the Christian religion— an argument that the infidel cannot gainsay. All can see that there is an influence at work in the family that affects the children, and that the God of Abraham is with them. If the homes of professed Christians had a right religious mold, they would exert a mighty influence for good. They would indeed be the “light of the world.” The God of heaven speaks to every faithful parent in the words addressed to Abraham: “I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which He hath spoken of him.” PP 144.3"
EGW uses the phrase "light of the world" in the context of a Christian household, echoing the sentiment of Matthew 5:14, where Jesus uses the same phrase to describe his followers. The connection is thematic, focusing on the influence and example set by believers.
"The light kindled at Meaux shed its beams afar. Every day the number of converts was increasing. The rage of the hierarchy was for a time held in check by the king, who despised the narrow bigotry of the monks; but the papal leaders finally prevailed. Now the stake was set up. The bishop of Meaux, forced to choose between the fire and recantation, accepted the easier path; but notwithstanding the leader's fall, his flock remained steadfast. Many witnessed for the truth amid the flames. By their courage and fidelity at the stake, these humble Christians spoke to thousands who in days of peace had never heard their testimony. GC 215.2"
The EGW passage describes the spread of truth from Meaux, acting as a light. This directly parallels Jesus' teaching about believers being the light of the world.
"Had Israel been true to her trust, all the nations of earth would have shared in her blessings. But the hearts of those to whom had been entrusted a knowledge of saving truth, were untouched by the needs of those around them. As God's purpose was lost sight of, the heathen came to be looked upon as beyond the pale of His mercy. The light of truth was withheld, and darkness prevailed. The nations were overspread with a veil of ignorance; the love of God was little known; error and superstition flourished. PK 371.1"
Matthew 5:14 states that believers are the light of the world. EGW states that Israel should have been the light to the world, but failed. The principle of being a light to the world is present in both passages.
"Chapter 17—A Solemn Warning [Read to the Review and Herald Board in November, 1901.] To the Managers of the Review and Herald Dear Brethren, God's design in the establishment of the publishing house at Battle Creek was that from it light should shine forth as a lamp that burneth. This has been kept before the managers. Again and again they have been told of the sacredness of God's office of publication and of the importance of maintaining its purity. But they have lost true understanding and have united with the force of the enemy by consenting to print papers and books containing the most dangerous errors that can be brought into existence. They have failed to see the evil influences of such erroneous sentiments on typesetters, proofreaders, and all others engaged in the printing of such matter. They have been spiritually asleep. 8T 90"
The EGW passage explicitly uses the metaphor of light shining forth, directly referencing the idea of being a light to the world, as in Matthew 5:14. The EGW passage states that 'light should shine forth as a lamp that burneth' from the publishing house, which is a clear allusion to the concept in Matthew 5:14.
"So perished God's faithful light bearers. But the light of the truths which they proclaimed—the light of their heroic example—could not be extinguished. As well might men attempt to turn back the sun in its course as to prevent the dawning of that day which was even then breaking upon the world. GC 115.2"
The EGW passage uses the metaphor of light to describe the impact of the reformers' message and example, which directly parallels the 'light of the world' concept in Matthew 5:14. The connection is clear and intentional.
"When the love of Christ is enshrined in the heart, like sweet fragrance it cannot be hidden. Its holy influence will be felt by all with whom we come in contact. The spirit of Christ in the heart is like a spring in the desert, flowing to refresh all and making those who are ready to perish, eager to drink of the water of life. SC 77.3"
Both passages emphasize the idea that the presence of Christ's influence (love in the EGW passage, being the light of the world in Matthew) cannot be hidden and will inevitably affect others. The 'sweet fragrance' and 'spring in the desert' are analogous to the city on a hill that cannot be hid.
"Christ has made every provision that His church shall be a transformed body, illumined with the Light of the world, possessing the glory of Immanuel. It is His purpose that every Christian shall be surrounded with a spiritual atmosphere of light and peace. He desires that we shall reveal His own joy in our lives. PK 720.1"
Both passages highlight the role of believers as light in the world. Matthew 5:14 states that believers are the light of the world, while the EGW passage speaks of the church being illumined with the Light of the world and revealing Christ's joy.
"If our camp-meetings are conducted as they should be, they will indeed be a light in the world. They should be held in the large cities and towns where the message of truth has not been proclaimed. And they should continue for two or three weeks. It may sometimes be advisable to hold a camp-meeting for several successive seasons in the same place; but as a rule the place of meeting should be changed from year to year. Instead of having mammoth camp-meetings in a few localities, more good would be done by having smaller meetings in many places. Thus the work will be constantly extending into new fields.... GW 400.2"
The passage directly states that camp-meetings should be 'a light in the world,' echoing the sentiment of Christians being a light to the world.
Among earth's inhabitants, scattered in every land, there are those who have not bowed the knee to Baal. Like the stars of heaven, which appear only at night, these faithful ones will shine forth when darkness covers the earth and gross darkness the people. In heathen Africa, in the Catholic lands of Europe and of South America, in China, in India, in the islands of the sea, and in all the dark corners of the earth, God has in reserve a firmament of chosen ones that will yet shine forth amidst the darkness, revealing clearly to an apostate world the transforming power of obedience to His law. Even now they are appearing in every nation, among every tongue and people; and in the hour of deepest apostasy, when Satan's supreme effort is made to cause “all, both small and great, rich and poor, free and bond,” to receive, under penalty of death, the sign of allegiance to a false rest day, these faithful ones, “blameless and harmless, the sons of God, without rebuke,” will “shine as lights i…
The EGW passage uses the metaphor of light shining in darkness, similar to Matthew 5:14, to describe the role of faithful believers in a world of apostasy.
"The fires of divine truth, well-nigh extinguished upon the altars of Protestantism, were to be rekindled from the ancient torch handed down the ages by the Bohemian Christians. After the Reformation, Protestantism in Bohemia had been trampled out by the hordes of Rome. All who refused to renounce the truth were forced to flee. Some of these, finding refuge in Saxony, there maintained the ancient faith. It was from the descendants of these Christians that light came to Wesley and his associates. GC 254.2"
The EGW passage describes the rekindling of divine truth, paralleling the idea of being a light to the world as described in Matthew 5:14. The Bohemian Christians are portrayed as preserving and passing on this light.
"This woman represents the working of a practical faith in Christ. Every true disciple is born into the kingdom of God as a missionary. He who drinks of the living water becomes a fountain of life. The receiver becomes a giver. The grace of Christ in the soul is like a spring in the desert, welling up to refresh all, and making those who are ready to perish eager to drink of the water of life. DA 195.2"
The EGW passage speaks of disciples becoming a 'fountain of life' to refresh others, while Matthew 5:14 states 'Ye are the light of the world.' Both passages convey the idea that believers should be a source of positive influence and guidance to others, making it a thematic parallel.
"May the Lord help us to seek Him with all the heart; I want to know that I daily gather the divine rays from glory, that emanate from the throne of God and shine from the face of Jesus Christ, and scatter them in the pathway around me. I want to be all light in the Lord. 2T 619.1"
The EGW passage speaks of gathering divine rays and being 'all light in the Lord,' which aligns with the concept in Matthew 5:14 of believers being the light of the world.
"The name of Jehovah was greatly honored during the first part of Solomon's reign. The wisdom and righteousness revealed by the king bore witness to all nations of the excellency of the attributes of the God whom he served. For a time Israel was as the light of the world, showing forth the greatness of Jehovah. Not in the surpassing wisdom, the fabulous riches, the far-reaching power and fame that were his, lay the real glory of Solomon's early reign; but in the honor that he brought to the name of the God of Israel through a wise use of the gifts of Heaven. PK 32.3"
Both passages use the metaphor of 'light of the world' to describe a group (Israel/Christians) who are meant to reflect God's glory to others.
"Placed at the head of a nation that had been set as a beacon light to the surrounding nations, Solomon should have used his God-given wisdom and power of influence in organizing and directing a great movement for the enlightenment of those who were ignorant of God and His truth. Thus multitudes would have been won to allegiance to the divine precepts, Israel would have been shielded from the evils practiced by the heathen, and the Lord of glory would have been greatly honored. But Solomon lost sight of this high purpose. He failed of improving his splendid opportunities for enlightening those who were continually passing through his territory or tarrying at the principal cities. PK 71.1"
Both passages refer to the idea of being a 'light' to the world. Matthew 5:14 uses the metaphor of a city on a hill, while EGW describes Israel as a 'beacon light.' The connection is thematic, although not a direct quote or explicit allusion.
N ew York City While in New York in the winter of 1901, I received light in regard to the work in that great city. Night after night the course that our brethren should pursue passed before me. In Greater New York the message is to go forth as a lamp that burneth. God will raise up laborers for this work, and His angels will go before them. Though our large cities are fast reaching a condition similar to the condition of the world before the Flood, though they are as Sodom for wickedness, yet there are in them many honest souls, who, as they listen to the startling truths of the advent message, will feel the conviction of the Spirit. New York is ready to be worked. In that great city the message of truth will be given with the power of God. The Lord calls for workmen. He calls upon those who have gained an experience in the cause to take up and carry forward in His fear the work to be done in New York and in other large cities of America. He calls also for means to be used in this work…
EGW's statement that the message is to go forth in New York 'as a lamp that burneth' echoes the idea of being a light to the world, as described in Matthew 5:14. While not a direct quote, the thematic connection is clear, especially considering the context of reaching a large city with the gospel.
"With gladness and rejoicing, God and the angels beheld this scene. The Father knew that from these men the light of heaven would shine forth; that the words spoken by them as they witnessed for His Son, would echo from generation to generation till the close of time. AA 18.3"
The EGW passage states that the apostles' words would cause the 'light of heaven' to shine forth. Matthew 5:14 states that believers are the 'light of the world.' Both passages use the metaphor of light to describe the impact of believers on the world. The connection is thematic.
"***** He who beholds the Saviour's matchless love will be elevated in thought, purified in heart, transformed in character. He will go forth to be a light to the world, to reflect in some degree this mysterious love. The more we contemplate the cross of Christ, the more fully shall we adopt the language of the apostle when he said, “God forbid that I should glory, save in the cross of our Lord Jesus Christ. [ Galatians 6:14 .] GW 29.2"
The EGW passage speaks of being a light to the world, which directly echoes Matthew 5:14. The connection is thematic, as the EGW passage describes how one becomes a light, while Matthew 5:14 states the fact.
"In Scotland the seeds of truth scattered by Columba and his colaborers had never been wholly destroyed. For hundreds of years after the churches of England submitted to Rome, those of Scotland maintained their freedom. In the twelfth century, however, popery became established here, and in no country did it exercise a more absolute sway. Nowhere was the darkness deeper. Still there came rays of light to pierce the gloom and give promise of the coming day. The Lollards, coming from England with the Bible and the teachings of Wycliffe, did much to preserve the knowledge of the gospel, and every century had its witnesses and martyrs. GC 249.2"
The EGW passage describes the preservation of truth in Scotland despite the darkness of popery, which aligns with the idea of being 'the light of the world' and a city on a hill that cannot be hidden. The 'rays of light' piercing the gloom are a direct parallel.
"An enormous sum is yearly squandered for this indulgence, while souls are perishing for the word of life. Professed Christians rob God in tithes and offerings, while they offer on the altar of destroying lust, in the use of tobacco, more than they give to relieve the poor or to supply the wants of God's cause. Those who are truly sanctified will overcome every hurtful lust. Then all these channels of needless expense will be turned to the Lord's treasury, and Christians will take the lead in self-denial, in self-sacrifice, and in temperance. Then they will be the light of the world. SL 32.1"
EGW's statement that Christians will be the light of the world echoes the sentiment in Matthew 5:14. While not a direct quote, the thematic parallel is evident.
"If Brother J enjoyed the love of God, he would be a channel of light. He has too little moral power, with strong tendencies to unbelief. He is pitied by the heavenly angels, for he is surrounded with darkness. His ears hear words of unbelief and darkness almost continually. He has doubts and questionings constantly thrown before him. The tongue is a world of iniquity. “The tongue can no man tame; it is an unruly evil, full of deadly poison.” If Brother J would cling to God more firmly and feel that he should preserve his integrity before God even at the cost of his natural life, he would receive strength from above. If he allows his faith to be affected by the darkness and unbelief that surrounds him—the doubts and questioning and much talk—he will soon be all darkness and doubt and unbelief, and will have no light or strength in the truth. 4T 236.2"
The EGW passage speaks of being a channel of light and the darkness of unbelief, which thematically parallels the idea of being the 'light of the world' in Matthew 5:14. The connection is not direct, but the themes are similar.
"Chapter 24—The Restaurant Work We must do more than we have done to reach the people of our cities. We are not to erect large buildings in the cities, but over and over again the light has been given me that we should establish in all our cities small plants which shall be centers of influence. 7T 115"
EGW's statement about establishing 'small plants which shall be centers of influence' echoes the idea of Christians being 'the light of the world.' The concept of a city on a hill being visible and influential aligns with the idea of these small plants serving as centers of influence in the cities.
"There are precious blessings and a rich experience to be gained if ministers will combine the presentation of the health question with all their labors in the churches. The people must have the light on health reform. This work has been neglected, and many are ready to die because they need the light which they ought to have and must have before they will give up selfish indulgences. GW 231.2"
Both passages use the metaphor of 'light' to represent truth and understanding. EGW speaks of the 'light on health reform,' while Matthew speaks of believers being the 'light of the world.'
"of God, truth must go forth as a lamp that burneth. 4T 595.4"
Both passages use the metaphor of light to represent truth or the followers of God. While not a direct quote, the imagery is similar.
Matthew 5:14-16
"Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."
"brought into the society you are and not be affected. Listen to the words of Christ: “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Have your example and influence been of that positive character that has impressed and convicted your associates? I think not. You have been injured. Darkness has settled upon you and dimmed your light so that it has not burned with that luster to dispel the darkness about others. You have been separating further and further from God. 3T 39.3"
EGW directly quotes Matthew 5:14-16 and applies its principles to the specific situation of the person she is addressing.
Reaching the Masses In the Sermon on the Mount Christ said to His disciples: “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:14-16 . If our camp meetings are conducted as they should be, they will indeed be a light in the world. They should be held in the large cities and towns where the message of truth has not been proclaimed. And they should continue for two or three weeks. It may sometimes be advisable to hold a camp meeting for several successive seasons in the same place; but as a rule the place of meeting should be changed from year to year. Instead of having mammoth camp meetings in a few localities, more good would be done by having smaller meetings in many places. Thus the work will be constant…
EGW directly quotes Matthew 5:14-16 and applies it to the importance of camp meetings as a light in the world.
"The question arises: What burden do these persons carry for the advancement of the work of God? Wherein do they realize the importance of the work for this time? Christ said to His disciples: “Ye are the light of the world.... Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:14-16 . Is this investment of means and this spinning of bicycles through the streets of Battle Creek giving evidence of the genuineness of your faith in the last solemn warning to be given to human beings standing on the very verge of the eternal world? 8T 52.2"
Ellen White directly references Matthew 5:14-16 in this passage.
"Like their Master, the followers of Christ in every age were to be the light of the world. The Saviour said, “A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house”—that is, in the world. And He adds, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:14-16 . This is just what Enoch, and Noah, Abraham, Joseph, and Moses did. It is just what God designed that His people Israel should do. PP 369.4"
Ellen White directly references Matthew 5:14-16 in this passage.
"Through a selfish ambition some have kept from others the knowledge they could have imparted. Others have not cared to tax themselves by educating anyone else. Yet this would have been the very best kind of work they could have done for Jesus. Says Christ: “Ye are the light of the world,” and for this reason we are to let our light shine before men. 5T 554.2"
EGW directly quotes "Ye are the light of the world" from Matthew 5:14, making this a clear and explicit allusion. The surrounding context in EGW's writing also aligns with the meaning of the verse in Matthew.
"The lives of professing Christians who do not live the Christ life are a mockery to religion. Everyone whose name is registered on the church roll is under obligation to represent Christ by revealing the inward adorning of a meek and quiet spirit. They are to be His witnesses, making known the advantages of walking and working as Christ has given them example. The truth for this time is to appear in its power in the lives of those who believe it, and is to be imparted to the world. Believers are to represent in their lives its power to sanctify and ennoble. 9T 22.2"
Both passages discuss the importance of Christians living lives that reflect their faith and serve as a witness to others. EGW emphasizes representing Christ and revealing a meek spirit, while Matthew 5:14-16 uses the metaphor of light to illustrate the same principle.
"We are living in the last days, when error of a most deceptive character is accepted and believed, while truth is discarded. The Lord will hold both ministers and people responsible for the light shining upon them. He calls upon us to work diligently in gathering up the jewels of truth, and placing them in the framework of the gospel. In all their divine beauty they are to shine forth in the moral darkness of the world. This cannot be accomplished without the aid of the Holy Spirit, but with this aid we can do all things. When we are endowed with the Spirit, we take hold by faith of infinite power. There is nothing lost of that which comes from God. The Saviour of the world sends His messages to the soul, that the darkness of error may be dispelled. The work of the Spirit is immeasurably great. It is from this source that power and efficiency come to the worker for God. GW 289.3"
The EGW passage speaks of 'gathering up the jewels of truth' and letting them 'shine forth in the moral darkness of the world,' which strongly parallels the concept of being the 'light of the world' as described in Matthew 5:14-16. Both passages emphasize the importance of revealing truth and goodness to others.
Matthew 5:15
"Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house."
"between Christ and Satan. Every Christian is to be a light, not hid under a bushel or under a bed, but put on a candlestick, that light may be given to all who are in the house. Never, from cowardice or worldly policy, let the truth of God be placed in the background. 6T 144.2"
EGW directly quotes and applies the Matthew 5:15 passage about not hiding one's light.
"Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: “This darkness is the result of men's following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.” 9T 29.1"
The EGW passage directly quotes and applies the concept of hiding one's light under a bushel from Matthew 5:15.
"These men are responsible for the good they might do, but from which they excuse themselves because of worldly cares and burdens, which engross their minds and absorb their affections. Souls for whom Christ died might be saved by their personal effort and godly example. Precious souls are perishing for the light which God has given to men to be reflected upon the pathway of others. But the precious light is hid under a bushel, and it gives no light to those who are in the house. 3T 385.3"
EGW directly alludes to the 'light under a bushel' imagery from Matthew 5:15, applying it to those who fail to share their spiritual gifts and resources.
"But I have finally decided that many of these personal testimonies should be published, as they all contain more or less reproof and instruction which apply to hundreds or thousands of others in similar condition. These should have the light which God has seen fit to give which meets their cases. It is a wrong to shut it away from them by sending it to one person or to one place, where it is kept as a light under a bushel. My convictions of duty on this point have been greatly strengthened by the following dream: 1T 631.3"
EGW directly uses the phrase "light under a bushel" in the same context as Matthew 5:15, indicating a clear allusion.
"Spring, summer, and autumn passed, and winter came, and Luther still remained a prisoner. Aleander and his partisans exulted as the light of the gospel seemed about to be extinguished. But instead of this, the Reformer was filling his lamp from the storehouse of truth; and its light was to shine forth with brighter radiance. GC 168.2"
The EGW passage uses the metaphor of a lamp being filled to shine brighter, which directly echoes the sentiment of Matthew 5:15 about not hiding one's light. The context of the gospel spreading despite opposition strengthens the connection.
"It was their own evil heart of unbelief, controlled by Satan, that led them to hide their light, instead of shedding it upon surrounding peoples; it was that same bigoted spirit that caused them either to follow the iniquitous practices of the heathen or to shut themselves away in proud exclusiveness, as if God's love and care were over them alone. PP 370.1"
The EGW passage uses the metaphor of hiding one's light, which is the central theme of Matthew 5:15. EGW applies this to Israel's failure to share God's message with other nations, mirroring the idea of not concealing one's faith or good works.
"Christ is not to be hid away in the heart and locked in as a coveted treasure, sacred and sweet, to be enjoyed solely by the possessor. We are to have Christ in our hearts as a well of water, springing up into everlasting life, refreshing all who come in contact with us. We must confess Christ openly and bravely, exhibiting in our characters His meekness, humility, and love, till men shall be charmed by the beauty of holiness. It is not the best way to preserve our religion as we bottle perfumes lest the fragrance should escape. 4T 555.4"
Both passages convey the idea that faith should not be hidden but shared openly. Matthew 5:15 uses the metaphor of a candle not being hidden under a bushel, while the EGW passage uses the analogy of not bottling perfumes to preserve their fragrance. Both emphasize the importance of letting one's faith be visible to others.
"Opportunities in Commercial Work One of the means by which these institutions are brought in contact with the world is found in commercial work. A door is thus opened for the communication of the light of truth. 7T 161"
The EGW passage speaks of institutions being a means to communicate the light of truth, which is a clear parallel to the idea of not hiding one's light under a bushel in Matthew 5:15.
"The enemy will invent every device in his power to prevent the light from shining in new places. He does not want the truth to go forth “as a lamp that burneth.” Will our brethren consent that he shall succeed in his plans for hindering the work? 6T 481.1"
Both passages discuss the importance of spreading light/truth and the opposition one might face in doing so. The EGW passage uses the imagery of a burning lamp, echoing the sentiment of Matthew 5:15.
With many in Vermont there has been a decided failure to come up to the requirements of God. Some have fallen into a cold and lifeless condition spiritually because they are unfaithful servants. The love of the world has so filled their hearts that they have lost their relish for heavenly things and have become dwarfs in spiritual attainments. The state has been deprived of the right kind of labor. Bordoville has been the center of attraction. All the large gatherings have been held in one locality, which has been like putting light under a bushel; its rays have not benefited the people of the state at large. Many are still in darkness who might now be rejoicing in the knowledge of the truth. The talents and special efforts have been drawn to one locality. This is not as the Lord would have it. He designs that the warning, testing message should be given to the world, and that His people, who are the light of the world, should be scattered as witnesses amid the moral darkness of the wo…
EGW directly references the concept of "putting light under a bushel," which is a clear allusion to Matthew 5:15.
"We must not hide the truth in the corners of the earth. It must be made known; it must shine in our large cities. Christ in His labors took His position by the lakeside and in the great thoroughfares of travel where He could meet people from all parts of the world. He was giving the true light; He was sowing the gospel seed; He was rescuing truth from its companionship with error, and presenting it in its original simplicity and clearness, so that men could comprehend it. 7T 35.2"
The EGW passage echoes the sentiment of Matthew 5:15, emphasizing the importance of making the truth known and not hiding it. The 'candle under a bushel' metaphor is reflected in the idea of not hiding the truth 'in the corners of the earth.'
"***** Nothing lasting can be accomplished for churches in different places unless they are aroused to feel that a responsibility rests upon them. Every member of the body should feel that the salvation of his own soul depends upon his own individual effort. Souls cannot be saved without exertion. The minister cannot save the people. He can be a channel through which God will impart light to His people; but after the light is given, it is left with the people to appropriate that light, and in their turn to let it shine forth to others.— Testimonies for the Church 2:121 . GW 196.3"
Both passages emphasize the importance of individual action and responsibility in spreading light/truth. EGW expands on the idea of not hiding one's light, applying it to personal effort in sharing faith.
"With the opening of the Great Reformation came the writings of Luther, and then Tyndale's English New Testament. Unnoticed by the hierarchy, these messengers silently traversed the mountains and valleys, kindling into new life the torch of truth so nearly extinguished in Scotland, and undoing the work which Rome for four centuries of oppression had done. GC 249.3"
The EGW passage describes the spread of Luther's writings and Tyndale's New Testament as 'kindling into new life the torch of truth,' which is a clear parallel to the idea of a candle being placed on a candlestick to give light to all.
Matthew 5:16
"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."
"Others go to an extreme in their conformity to the world. There is no clear, distinct line of separation between them and the worldling. If in one case men are driven away from the truth by a harsh, censorious, condemnatory spirit, in this they are led to conclude that the professed Christian is destitute of principle and knows nothing of a change of heart or character. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven,” are the words of Christ. 5T 306.1"
EGW directly quotes Matthew 5:16.
"“Ye are the light of the world,” Christ declares. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Matthew 5:14, 16 . God's work in the earth in these last days is to reflect the light that Christ brought into the world. This light is to dissipate the gross darkness of ages. Men and women in heathen darkness are to be reached by those who at one time were in a similar condition of ignorance, but who have received the knowledge of the truth of God's word. These heathen nations will accept eagerly the instruction given them in a knowledge of God. CT 531.3"
The EGW passage directly quotes Matthew 5:16 and uses it as a foundation for her argument about reflecting Christ's light.
"“Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” Do not put your light under a bushel, but on a candlestick, that it may give light to all that are in the house. “Ye are not your own; for ye are bought with a price,” even the precious blood of the Son of God. We have no right to live to ourselves. Every minister should be a consecrated missionary; every layman a worker, using his talents of influence and means in his Lord's service; for active benevolence is a vital principle of Christianity. It is the exercise of this principle that is to bring sheaves to the Lord of the harvest, while a want of it hinders the work of God and bars the way for the salvation of souls. 5T 381.2"
The EGW passage directly quotes Matthew 5:16.
"men, that they may see your good works, and glorify your Father which is in heaven.” If the light of God be in you, it will shine forth to others. It can never be concealed. 3T 376.1"
The EGW passage directly quotes Matthew 5:16 and then expands on the idea of letting one's light shine.
"Let not the poor feel that there is nothing that they can do, because they have not the wealth of their brethren. They can sacrifice in many ways. They can deny self. They can live devoted lives, and in their words and acts they can honor their Redeemer. The sisters especially can exert a strong influence if they will cease their gossiping and devote their time to watchfulness and prayer. They can honor God. They can let their light so shine that others, by seeing their good works, will be led to glorify our Father which is in heaven. 2T 246.3"
EGW directly alludes to Matthew 5:16, encouraging believers to let their good works shine as an example to others.
"“With the so-called dress reform there goes a spirit of levity and boldness just in keeping with the dress. Modesty and reserve seem to depart from many as they adopt that style of dress. I was shown that God would have us take a course consistent and explainable. Let the sisters adopt the American costume and they would destroy their own influence and that of their husbands. They would become a byword and a derision. Our Saviour says: ‘Ye are the light of the world.’ ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ There is a great work for us to do in the world, and God would not have us take a course to lessen or destroy our influence with the world.” 1T 457.4"
EGW directly quotes Matthew 5:16, applying it to the context of dress reform and its potential impact on Christian witness.
"The light of the Sun of Righteousness is to shine forth in good works—in words of truth and deeds of holiness. COL 416.1"
EGW directly alludes to Matthew 5:16, using similar language about letting light shine through good works.
"Christ has given us an example of this. When invited to eat with publicans and sinners, He did not refuse; for in no other way than by mingling with them could He reach this class. But on every occasion ...He opened up themes of conversation which brought things of eternal interest to their minds. And He enjoins us, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” [ Matthew 5:16 .] GW 394.2"
Ellen White directly references Matthew 5:16 in this passage.
"should tell for God. Then a holy influence will be shed upon all, and all will take knowledge of them that they have been with Jesus. Unbelievers will see that the truth we profess has a holy influence and that faith in Christ's coming affects the character of the man or woman. If any wish to have their influence tell in favor of the truth, let them live it out and thus imitate the humble Pattern. 1T 132.2"
Both passages emphasize the importance of believers' actions reflecting their faith, so that others may see and be influenced. The principle of letting your light shine is directly related to living out the truth.
over. Those who dare to do this have climbed upon the judgment seat and made themselves judges, while they have neglected the garden of their own hearts and have allowed poisonous weeds to obtain a rank growth. 5T 278.3 We individually have a case pending in the court of heaven. Character is being weighed in the balances of the sanctuary, and it should be the earnest desire of all to walk humbly and carefully, lest, neglecting to let their light shine forth to the world, they fail of the grace of God and lose everything that is valuable. All dissension, all differences and faultfinding, should be put away, with all evil speaking and bitterness; kindness, love, and compassion for one another should be cherished, that the prayer of Christ that His disciples might be one as He is one with the Father may be answered. The harmony and unity of the church are the credentials that they present to the world that Jesus is the Son of God. Genuine conversion will ever lead to genuine love for Jesu…
The EGW passage speaks of letting one's light shine, which is the central theme of Matthew 5:16. The connection is direct and purposeful.
"The members of the church are responsible for the talents committed to their trust, and it is impossible for Christians to meet their responsibilities unless they occupy that elevated position that is in accordance with the sacred truths which they profess. The light that shines upon our pathway makes us responsible to let that light shine forth to others in such a manner that they will glorify God. 3T 53.3"
The EGW passage explicitly references the idea of letting one's light shine, which is a direct allusion to Matthew 5:16. The passage expands on the responsibility of Christians to live in accordance with their faith and glorify God through their actions.
"The Lord is ready to help all who need help and feel that need. If you see your poverty and wretchedness before God, and earnestly take hold of His strength, He will help, and bless, and impart to you strength, that by your good works you may lead others to glorify our Father who is in heaven. Will you see yourself? Will you submit your will and ways to God? Will you seek for pure and undefiled religion before God? Oh, what will it avail you to pass along in this wretched condition! You have no happiness yourself in this way of living, and those around you have no happiness in your society. Surely you make for yourself a great amount of misery; and such a life as you have led is not worth much. Why not, then, be reconciled to God? Die to self and be converted, that Jesus may heal you. He wants to save you, if you will consent to be saved in His appointed way. May the Lord help you to see and correct every error is my prayer. 2T 83.1"
The EGW passage directly echoes the sentiment of Matthew 5:16, emphasizing the importance of good works leading others to glorify God. The connection is clear and intentional.
"Representatives of Christ God expects those who bear the name of Christ to represent Him. Their thoughts are to be pure, their words noble and uplifting. The religion of Christ is to be interwoven with all that they do and say. They are to be a sanctified, purified, holy people, communicating light to all with whom they come in contact. It is His purpose that by exemplifying the truth in their lives they shall be a praise in the earth. The grace of Christ is sufficient to bring this about. But let God's people remember that only as they believe and work out the principles of the gospel can they fulfill His purpose. Only as they yield their God-given capabilities to His service will they enjoy the fullness and the power of the promise whereon the church has been called to stand. CT 322"
EGW's statement about Christians representing Christ and communicating light directly reflects the principle in Matthew 5:16, where believers are called to let their light shine.
"We should all become witnesses for Jesus. Social power, sanctified by the grace of Christ, must be improved in winning souls to the Saviour. Let the world see that we are not selfishly absorbed in our own interests, but that we desire others to share our blessings and privileges. Let them see that our religion does not make us unsympathetic or exacting. Let all who profess to have found Christ, minister as He did for the benefit of men. DA 152.4"
The EGW passage directly echoes the sentiment of Matthew 5:16, urging believers to let their actions reflect Christ's character and attract others to Him. Both emphasize the importance of good works as a testimony.
"Throughout the world, messengers of mercy are needed. There is a call for Christian families to go into communities that are in darkness and error, to go to foreign fields, to become acquainted with the needs of their fellow men, and to work for the cause of the Master. If such families would settle in the dark places of the earth, places where the people are enshrouded in spiritual gloom, and let the light of Christ's life shine out through them, what a noble work might be accomplished. MH 155.2"
The EGW passage explicitly calls for Christian families to let the light of Christ's life shine, which is a clear allusion to Matthew 5:16. The passage expands on how this light can be manifested through good works and service in dark places.
"It is not men whom we are to exalt, but God, the only true and living God. The unselfish life, the generous, self-sacrificing spirit, the sympathy and love of those who hold positions of trust in our institutions, should have a purifying, ennobling influence which would be eloquent for good. Their words in counsel would not then come from a self-sufficient, self-exalted spirit; but their unobtrusive virtues would be of more value than gold. If man lays hold of the divine nature, working upon the plan of addition, adding grace to grace in perfecting a Christian character, God will work upon the plan of multiplication. He says in His word: “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord.” 2 Peter 1:2 . 6T 148.2"
EGW directly quotes 2 Peter 1:2 and uses the concept of adding grace to grace, which is a central theme in both passages.
***** Chapter 70—Dangers and Duty of Ministers I have been shown that more can now be accomplished by laboring in places where a few have been raised up, than in entirely new fields, unless the opening is very good. A few in different towns who really believe the truth will exert an influence and excite inquiry in regard to their faith; and if their lives are exemplary, their light will shine, and they will have a gathering influence. And yet I was shown places where the truth has not been proclaimed, which should be visited soon. But the great work now to be accomplished is to bring up the people of God to engage in the work and exert a holy influence. They should act the part of laborers. With wisdom, caution, and love, they should labor for the salvation of neighbors and friends. There is too distant a feeling manifested. The cross is not laid right hold of and borne as it should be. All should feel that they are their brother's keeper, that they are in a great degree responsible fo…
The phrase 'their light will shine' is a direct allusion to Matthew 5:16, and the context of exemplary lives influencing others aligns with the verse's message.
"You are not to wait for great occasions or to expect extraordinary abilities before you go to work for God. You need not have a thought of what the world will think of you. If your daily life is a testimony to the purity and sincerity of your faith, and others are convinced that you desire to benefit them, your efforts will not be wholly lost. SC 83.1"
Both passages emphasize the importance of a life that reflects one's faith, leading others to see and glorify God. The EGW quote speaks of a daily life as a testimony, while Matthew 5:16 uses the metaphor of light shining.
"God is to be recognized and honored by the people calling themselves Seventh-day Adventists. In the past the truth has, to the honor of God, been proclaimed with convincing power by the physicians and helpers in our sanitariums. God will accept no less of you, but will expect far more. You and your associates are to labor on in faith and firmness to prevent decline and to ensure progress. There must be no narrowing down of your work, no concealing of the principles of truth; there must be a widening of the base of operations. Many plants must be made in different places. There is need of more zeal, more faith, more influence, of more active, spirited workers. 8T 155.1"
EGW's statement directly echoes the principle of Matthew 5:16, urging Seventh-day Adventists to let their actions and proclamation of truth glorify God, just as Jesus calls for believers to let their light shine.
"Paul carried with him the atmosphere of heaven. All who associated with him felt the influence of his union with Christ. The fact that his own life exemplified the truth he proclaimed, gave convincing power to his preaching. Here lies the power of the truth. The unstudied, unconscious influence of a holy life is the most convincing sermon that can be given in favor of Christianity. Argument, even when unanswerable, may provoke only opposition; but a godly example has a power that it is impossible wholly to resist. GW 59.1"
Matthew 5:16 directly supports EGW's statement about a holy life being a convincing sermon. The idea of letting your light shine through good works is essentially the same as exemplifying the truth and having an unstudied, unconscious influence.
"From every Christian home a holy light should shine forth. Love should be revealed in action. It should flow out in all home intercourse, showing itself in thoughtful kindness, in gentle, unselfish courtesy. There are homes where this principle is carried out—homes where God is worshiped and truest love reigns. From these homes morning and evening prayer ascends to God as sweet incense, and His mercies and blessings descend upon the suppliants like the morning dew. PP 144.2"
The EGW passage directly alludes to Matthew 5:16 by using the phrase "a holy light should shine forth" and connecting it to good works and glorifying God.
"Everyone who receives the light of truth should be taught to bear the light to others. Our missionaries in foreign lands should gratefully accept every help, every facility, offered them. They must be willing to run some risk, to venture something. It is not pleasing to God that we defer present opportunities for doing good, in hope of accomplishing a greater work in the future. Each should follow the leadings of Providence, not consulting self-interest, and not trusting wholly to his own judgment. Some may be so constituted as to see failure where God intends success; they may see only giants and walled cities, where others, with clearer vision, see also God and angels ready to give victory to His truth. 5T 392.1"
The EGW passage directly references the concept of letting one's light shine, which is the core message of Matthew 5:16. The EGW passage expands on this idea in the context of missionary work.
"In all your work remember that you are bound up with Christ, a part of the great plan of redemption. The love of Christ, in a healing, life-giving current, is to flow through your life. As you seek to draw others within the circle of His love, let the purity of your language, the unselfishness of your service, the joyfulness of your demeanor, bear witness to the power of His grace. Give to the world so pure and righteous a representation of Him, that men shall behold Him in His beauty. MH 156.3"
Both passages emphasize the importance of reflecting God's character through good works and a righteous life. The EGW passage calls for a pure representation of Christ, while Matthew 5:16 encourages letting one's light shine to glorify God.
"While pure religion is looked upon as exacting in its demands and, with the young especially, is unfavorably contrasted with the false glitter and tinsel of the world, the Bible requirements are regarded as humiliating, self- denying tests, which take from them all the enjoyment of life. But the religion of the Bible ever has a tendency to elevate and refine. And had the professed followers of Christ carried out the principles of pure religion in their lives, the religion of Christ would be acceptable to more refined minds. The religion of the Bible has nothing in it which would jar upon the finest feelings. It is, in all its precepts and requirements, as pure as the character of God and as elevated as His throne. 3T 375.1"
The EGW passage directly expands on the principle found in Matthew 5:16, emphasizing that pure religion should be evident in the lives of believers and lead others to glorify God.
"I know that some are displeased with my testimony. It does not suit their proud, unconsecrated hearts. I feel more and more deeply the loss which our people have sustained by their failure to accept and obey the light which God has given them. My younger brethren in the ministry, I entreat you to reflect more upon your solemn responsibility. If consecrated to God, you may exert a powerful influence for good in the church and the world; but you lack heartfelt piety and devotion. God has sent you to be a light to the world by your good works as well as by your words and theories. But many of you may truly be represented by the foolish virgins, who had no oil in their lamps. 5T 20.2"
EGW directly alludes to Matthew 5:16 by mentioning 'light' and 'good works'. She also references the parable of the ten virgins, further solidifying the connection.
"cases apparently seeking to excel worldlings in fanciful arrangement, the preaching of the truth will have but little or no effect. Who will believe the solemn truth for this time when those who already profess to believe it contradict their faith by their works? It is not God who has closed the windows of heaven to us, but it is our own conformity to the customs and practices of the world. 5T 206.2"
The EGW passage emphasizes that actions should align with faith, otherwise the message is ineffective. This directly reflects the principle in Matthew 5:16, where good works are meant to glorify God and validate the message.
"So the followers of Christ are to shed light into the darkness of the world. Through the Holy Spirit, God's word is a light as it becomes a transforming power in the life of the receiver. By implanting in their hearts the principles of His word, the Holy Spirit develops in men the attributes of God. The light of His glory—His character—is to shine forth in His followers. Thus they are to glorify God, to lighten the path to the Bridegroom's home, to the city of God, to the marriage supper of the Lamb. COL 414.2"
Both passages emphasize the role of believers in reflecting God's light and character to the world, leading others to glorify God. EGW expands on the means by which this light shines (through the Holy Spirit and transformed lives), but the core idea is consistent with Matthew 5:16.
"Thus in the night of spiritual darkness God's glory is to shine forth through His church in lifting up the bowed down and comforting those that mourn. COL 417.2"
Both passages connect light shining forth with good works and glorifying God, even though the specific actions differ slightly.
"words and doing kindly deeds. From those who perform such service, the light of Christ shines to brighten lives darkened by many sorrows. 9T 57.1"
Both passages connect good deeds with the shining of light, reflecting Christ's influence on others. EGW's passage directly echoes the sentiment of Matthew 5:16, urging readers to perform service so that the light of Christ shines through them.
"good works may glorify God. He will in all the walks of life exemplify the life of Christ. 1T 415.2"
The EGW passage directly echoes the sentiment of Matthew 5:16, emphasizing that good works lead to the glorification of God. The connection is more than thematic; it's a restatement of the biblical principle.
"Christ does not bid His followers strive to shine. He says, Let your light shine. If you have received the grace of God, the light is in you. Remove the obstructions, and the Lord's glory will be revealed. The light will shine forth to penetrate and dispel the darkness. You cannot help shining within the range of your influence. COL 420.1"
The EGW passage directly references and expands upon the teaching in Matthew 5:16 about letting one's light shine. The phrase 'Let your light shine' is a direct quote, and the passage elaborates on the idea that the light is already within believers and needs only to be unblocked.
"It is through the social relations that Christianity comes in contact with the world. Every man or woman who has tasted of the love of Christ, and has received into the heart the divine illumination, is required of God to shed light on the dark pathway of those who are unacquainted with the better way. Every worker in that sanitarium should become a witness for Jesus. Social power, sanctified by the Spirit of Christ, must be improved to win souls to the Saviour. 4T 555.2"
EGW's call to shed light on the dark pathway of others directly echoes the principle of letting one's light shine as described in Matthew 5:16.
"Brethren and sisters who have long claimed to believe the truth, I ask you individually, Have your practices been in harmony with the light, the privileges, and the opportunities granted you of heaven? This is a serious question. The Sun of Righteousness has risen upon the church, and it is the duty of the church to shine. It is the privilege of every soul to make advancement. Those who are connected with Christ will grow in grace and in the knowledge of the Son of God, to the full stature of men and women. If all who claim to believe the truth had made the most of their ability and opportunities to learn and to do, they would have become strong in Christ. Whatever their occupation,—whether they were farmers, mechanics, teachers, or pastors,—if they had wholly consecrated themselves to God they would have become efficient workers for the heavenly Master. 6T 423.1"
EGW directly references the concept of letting one's light shine, which is the core message of Matthew 5:16. The passage amplifies the idea by connecting it to personal growth and service.
"In every true disciple this love, like sacred fire, burns on the altar of the heart. It was on the earth that the love of God was revealed through Christ. It is on the earth that His children are to reflect this love through blameless lives. Thus sinners will be led to the cross to behold the Lamb of God. AA 334.1"
The EGW passage directly echoes the sentiment of Matthew 5:16, emphasizing the reflection of God's love through good works to lead others to Christ, mirroring the idea of letting one's light shine to glorify God.
"I was told to gather up the light that had been given me and let its rays shine forth to God's people. I have been doing this in articles in the papers. I arose at three o'clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference. 5T 68.2"
EGW explicitly states she is gathering and shining light, directly mirroring the biblical call to let one's light shine.
"It is the privilege of all to give to the world in their home life, in their customs and practices and order, an evidence of what the gospel can do for those who obey it. Christ came to our world to give us an example of what we may become. He expects His followers to be models of correctness in all the relations of life. He desires the divine touch to be seen upon outward things. MH 196.1"
Both passages emphasize the importance of living a life that reflects the gospel and allows others to see the positive impact of faith. EGW's call to give 'an evidence of what the gospel can do' directly parallels the idea of letting your light shine so that others may see your good works and glorify God.
"should preach. Not only with our words should we speak to the people, but everything pertaining to our person should be a sermon to them, that right impressions may be made upon them, and that the truth spoken may be taken by them to their homes. Thus our faith will stand in a better light before the community. 2T 617.3"
The EGW passage directly echoes the sentiment of Matthew 5:16, emphasizing the importance of actions and personal conduct as a form of witness, reflecting the idea of letting one's light shine through good works.
"Paul carried with him the atmosphere of heaven. All who associated with him felt the influence of his union with Christ. The fact that his own life exemplified the truth he proclaimed, gave convincing power to his preaching. Here lies the power of truth. The unstudied, unconscious influence of a holy life is the most convincing sermon that can be given in favor of Christianity. Argument, even when unanswerable, may provoke only opposition; but a godly example has a power that it is impossible wholly to resist. AA 510.2"
The EGW passage discusses how a holy life influences others and exemplifies the truth, which is the core principle of Matthew 5:16, where believers are encouraged to let their light shine through good works.
"All should feel that the office is a holy place, as sacred as the house of God. But God has been dishonored by the frivolity and lightness indulged by some connected with the work. I saw that strangers from abroad often went away from the office disappointed. They had associated it with everything sacred; but when they saw the youth, or others connected with the office, possessing but little gravity, careless in words and acts, it caused them to doubt whether, after all, this is really the work of God to prepare a people for translation to heaven. 1T 592.2 May God bless this to all concerned. 1T 592.3"
The EGW passage directly reflects the principle of Matthew 5:16. The behavior of those in the office influences how others perceive the work of God, mirroring the idea of letting your light shine so others may glorify God.
"While helping the poor in temporal things, keep always in view their spiritual needs. Let your own life testify to the Saviour's keeping power. Let your character reveal the high standard to which all may attain. Teach the gospel in simple object lessons. Let everything with which you have to do be a lesson in character building. MH 198.3"
The EGW passage directly echoes the sentiment of Matthew 5:16, urging believers to live in a way that reflects God's character and inspires others.
If we would reach high attainments in moral and spiritual excellence we must live for it. We are under personal obligation to society to do this, in order continually to exert an influence in favor of God's law. We should let our light so shine that all may see that the sacred gospel is having an influence upon our hearts and lives, that we walk in obedience to its commandments and violate none of its principles. We are in a great degree accountable to the world for the souls of those around us. Our words and deeds are constantly telling for or against Christ and that law which He came to earth to vindicate. Let the world see that we are not selfishly narrowed up to our own exclusive interests and religious joys, but that we are liberal and desire them to share our blessings and privileges through the sanctification of the truth. Let them see that the religion which we profess does not close up nor freeze over the avenues to the soul, making us unsympathizing and exacting. Let all who …
EGW directly uses the phrase "let our light so shine" which is a clear reference to Matthew 5:16. The surrounding context in EGW further develops the idea of influencing others through good works and obedience to God's law, consistent with the meaning of the verse in Matthew.
"Can we expect the inhabitants of the cities to come to us and say: “If you will come to us and preach, we will help you to do thus and so”? What do they know of our message? Let us do our part in warning these people who are ready to perish unwarned and unsaved. The Lord desires us to let our light so shine before men that His Holy Spirit can communicate the truth to the honest in heart who are seeking after Him. 9T 100.3"
The EGW passage directly quotes and applies the principle of Matthew 5:16, urging believers to let their light shine to communicate truth.
How many who know the truth for this time are working in harmony with its principles? It is true that something is being done; but more, far more, should have been done. The work is accumulating, and the time for doing it is diminishing. All should now be burning and shining lights, and yet many are failing to keep their lamps supplied with the oil of grace, trimmed and burning, so that light may gleam out today. Too many are counting on a long stretch of tomorrow, but this is a mistake. Let everyone be educated in such a way as to show the importance of the special work for today. Let everyone labor for God and for souls; let each show wisdom and never be found in idleness, waiting for someone to set him to work. The “someone” who could set you to work is overcrowded with responsibilities, and time is lost in waiting for his directions. God will give you wisdom in reforming at once; for the call is still made, “Son, go work today in My vineyard.” “Today if ye will hear His voice, hard…
The EGW passage echoes the sentiment of Matthew 5:16, urging believers to be 'burning and shining lights' and not to let their 'lamps' go out. The call to action and the emphasis on being a light to the world strongly connect the two passages.
to the Saviour. Such was the spirit of the Vaudois Christians. They felt that God required more of them than merely to preserve the truth in its purity in their own churches; that a solemn responsibility rested upon them to let their light shine forth to those who were in darkness; by the mighty power of God's word they sought to break the bondage which Rome had imposed. The Vaudois ministers were trained as missionaries, everyone who expected to enter the ministry being required first to gain an experience as an evangelist. Each was to serve three years in some mission field before taking charge of a church at home. This service, requiring at the outset self-denial and sacrifice, was a fitting introduction to the pastor's life in those times that tried men's souls. The youth who received ordination to the sacred office saw before them, not the prospect of earthly wealth and glory, but a life of toil and danger, and possibly a martyr's fate. The missionaries went out two and two, as Je…
The EGW passage describes the Vaudois Christians' commitment to spreading the truth, which directly reflects the principle in Matthew 5:16 to let your light shine before men. The EGW passage provides a historical example of living out this principle.
"Brother B, you should move carefully and keep self under; be patient, meek, and lowly. A meek and quiet spirit is in the sight of God of great price. You should cherish that which God esteems of worth. A work must be accomplished for you both before you can meet the measurement of God. Work while the day lasts, for the night cometh in which no man can work. Stand in the clear light yourselves, then can you let your light so shine that others by seeing your good works will be led to glorify your heavenly Father. 1T 694.1"
The phrase "let your light so shine that others by seeing your good works will be led to glorify your heavenly Father" is a clear allusion to Matthew 5:16.
"Should we not see in the world today Christians who in all the features of their work are worthy of the name they bear? who aspire to the doing of deeds worthy of valiant soldiers of the cross? We are living near the close of the great conflict, when many souls are to be rescued from the slavery of sin. We are living in a time when to Christ's followers the promise specially belongs: “Lo, I am with you alway, even unto the end.” Matthew 28:20 . He who commanded the light to shine out of darkness, He who has called us out of darkness into His marvelous light, bids us let our light shine brightly before men, that they may see our good works and glorify our Father who is in heaven. In such rich measure has light been given to God's people that Christ is justified in telling them that they are to be the light of the world. 8T 45.4"
EGW directly quotes Matthew 5:16 and expands upon its meaning in the context of Christian living.
"If those who profess to believe present truth were indeed representatives of the truth, living up to all the light which shines upon their pathway, they would constantly exert upon others an influence for good, thus leaving a bright track heavenward for all who are brought in contact with them. But a lack of faithfulness and integrity among its professed friends is a serious hindrance to the prosperity of God's cause. Satan works through men who are under his control. The sanitarium, the church, and other institutions at Battle Creek have less to fear from the infidel and the open blasphemer than from inconsistent professors of Christ. These are the Achans in the camp, who bring shame and defeat. These are the ones who keep back the blessing of God and dishearten the zealous, self-denying workers in the cause of Christ. 4T 563.4"
The EGW passage directly relates to Matthew 5:16. Both passages emphasize the importance of living a life that reflects the truth and influences others for good. The EGW passage expands on the negative consequences of failing to do so.
"bless those who need to be blessed, who visit the widow and fatherless in their affliction, and who keep themselves unspotted from the world, it would be an evidence that their religion was genuine. Such would let their light so shine that others seeing their good works would be led to glorify their Father which is in heaven. This fruit would be unto holiness, and they would be living representatives of Christ upon the earth. Sinners would be convicted that there is in the truth a power to which they are strangers. Those who profess to be waiting and watching for the appearing of their Lord should not disgrace their profession by bantering in deal and standing for the last penny. Such fruit does not grow upon the Christian tree. 2T 239.2"
EGW directly quotes the phrase "let their light so shine that others seeing their good works would be led to glorify their Father which is in heaven," which is a clear and direct allusion to Matthew 5:16.
"The cross of Calvary is to be lifted high above the people, absorbing their minds and concentrating their thoughts. Then all the spiritual faculties will be charged with divine power direct from God. Then there will be a concentration of the energies in genuine work for the Master. The workers will send forth to the world beams of light, as living agencies to enlighten the earth. MB 44.2"
Both passages connect shining light with good works and glorifying God. EGW expands on the idea of the light emanating from believers as a result of focusing on the cross.
"His combativeness, firmness, and self-esteem are large. He cannot bless any church with his influence until he is converted. He can see the faults of others, and will question the course of this one and that one if they do not fully endorse what he may present; but if anyone receives what he advocates, he cannot and will not see their faults and errors. This is not right. He may be correct upon many points, but he has not the mind which dwelt in Christ. When he can see himself as he is, and will correct the defects in his character, then he will be in a position to let his light so shine before men, that they, by seeing his good works, may be led to glorify our Father who is in heaven. His light has shone in such a manner that men have pronounced it darkness and turned from it in disgust. Self must die, and he must possess a teachable spirit, or he will be left to follow his own ways and be filled with his own doings. 2T 388.3"
EGW directly quotes and expands upon the meaning of Matthew 5:16, applying it to a specific individual's need for personal transformation.
"The result of the work of Jesus, as He sat, weary and hungry, at the well, was wide-spread in blessing. The one soul whom He sought to help became a means of reaching others and bringing them to the Saviour. This is ever the way that the work of God has made progress on the earth. Let your light shine, and other lights will be kindled. GW 195.3"
The EGW passage directly states 'Let your light shine, and other lights will be kindled,' which is a clear echo of the principle in Matthew 5:16 about letting your light shine.
"I was shown that Brother B displeased God and brought great darkness upon himself when he set up his judgment in opposition to that of his brethren in regard to the true way to observe the Sabbath. Brother B's interest was at stake, and he refused to see the correct bearing of the question under consideration. He never would have taken the course he did when he returned from the East, if he had been in the light. I was then carried to another point in his history and saw him journeying. While among unbelievers he did not let his light so shine before men that they by seeing his good works would glorify our Father which is in heaven. He was forgetful of God and of his duty to rightly represent his Saviour in every place and upon all occasions. 3T 435.3"
The EGW passage directly alludes to Matthew 5:16, using the phrase "let his light so shine before men that they by seeing his good works would glorify our Father which is in heaven." This is a clear and intentional reference, making it an explicit allusion.
"By their good works, Christ's followers are to bring glory, not to themselves, but to Him through whose grace and power they have wrought. It is through the Holy Spirit that every good work is accomplished, and the Spirit is given to glorify, not the receiver, but the Giver. When the light of Christ is shining in the soul, the lips will be filled with praise and thanksgiving to God. Your prayers, your performance of duty, your benevolence, your self-denial, will not be the theme of your thought or conversation. Jesus will be magnified, self will be hidden, and Christ will appear as all in all. MB 80.5"
The EGW passage directly interprets and expands on Matthew 5:16, explaining that good works should lead to the glorification of God, not self.
"Such a testimony will have an influence upon others. No more effective means can be employed for winning souls to Christ. COL 300.2"
Both passages connect righteous living with influencing others for Christ. Matthew 5:16 instructs believers to let their light shine through good works so that others may glorify God. EGW states that a faithful testimony is an effective means of winning souls to Christ, which is a direct application of the principle in Matthew 5:16.
"Bible truth must be preached and practiced. Every ray of light given is to shine forth with clear, distinct brightness. The truth is to go forth as a lamp that burneth. There are hundreds of God's servants who must respond to this call and take the field as earnest, soul-saving workers , coming up to the help of the Lord, to the help of the Lord against the mighty. God calls for live men , men who are filled with the vivifying influence of His Spirit, men who see God as the Supreme Ruler and receive from Him abundant proof of the fulfillment of His promises, men who are not lukewarm, but hot and fervent with His love. 9T 140.1"
The EGW passage directly echoes the sentiment of Matthew 5:16, emphasizing the importance of letting one's light shine through preaching and practicing Bible truth. The imagery of light and brightness is prominent in both passages.
"***** The physician's example, no less than his teaching, should be a positive power on the right side. The cause of reform calls for men and women whose life practice is an illustration of self-control. It is our practice of the principles we inculcate that gives them weight. The world needs a practical demonstration of what the grace of God can do in restoring to human beings their lost kingship, giving them mastery of themselves. There is nothing that the world needs so much as a knowledge of the gospel's saving power revealed in Christlike lives. — The Ministry of Healing, 132, 133 . CT 491.3"
Both passages emphasize the importance of living a life that reflects God's character. Matthew 5:16 calls for believers to let their light shine through good works, while EGW stresses the need for a practical demonstration of God's grace in Christlike lives.
"In conclusion, she said: “This is a picture of the work you are to do. ‘Ye are the light of the world.’ Matthew 5:14 . Your work is to hold up the light to those around you. Hold it firmly. Hold it a little higher. Light other lights. Do not be discouraged if yours is not a great light. If it is only a penny taper, hold it up. Let it shine. Do your very best, and God will bless your efforts.” LS 295.2"
While Matthew 5:14 is explicitly quoted, the subsequent explanation in the EGW passage about letting your light shine and doing your best directly relates to the principle of good works being seen and glorifying God, as described in Matthew 5:16.
"Oh, my brethren, hold the beginning of your confidence firm unto the end. The light of God's truth is not to be dimmed. It is to shine amidst the darkness of error that enshrouds our world. The word of God is to be opened to those in the high places of the earth, as well as to those in the more lowly. 8T 11.3"
EGW's statement to let the light of God's truth shine directly alludes to Matthew 5:16. The wording is very similar, and the concept is the same.
"Meeting Opposition Often, as you seek to present the truth, opposition will be aroused; but if you seek to meet the opposition with argument you will only multiply it, and that you cannot afford to do. Hold to the affirmative. Angels of God are watching you, and they understand how to impress those whose opposition you refuse to meet with argument. Dwell not on the negative points of questions that arise, but gather to your minds affirmative truths, and fasten them there by much study and earnest prayer and heart consecration. Keep your lamps trimmed and burning, and let bright rays shine forth, that men, beholding your good works, may be led to glorify your Father which is in heaven. 9T 147"
The EGW passage directly alludes to Matthew 5:16, using similar phrasing and the same core concept of letting one's light shine through good works to glorify God.
"We are to be guided by true theology and common sense. Our souls are to be surrounded by the atmosphere of heaven. Men and women are to watch themselves; they are to be constantly on guard, allowing no word or act that would cause their good to be evil spoken of. He who professes to be a follower of Christ is to watch himself, keeping himself pure and undefiled in thought, word, and deed. His influence upon others is to be uplifting. His life is to reflect the bright beams of the Sun of Righteousness. CT 257.3"
Both passages emphasize the importance of living a life that reflects God's character and influences others positively. EGW's statement about reflecting the 'Sun of Righteousness' directly echoes the idea of letting one's light shine.
"I was shown that this scripture does not apply to those who have the cause of God at heart, and use their means humbly to advance it. I was directed to these texts: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” “By their fruits ye shall know them.” I was shown that Scripture testimony will harmonize when it is rightly understood. The good works of the children of God are the most effectual preaching that the unbeliever has. He thinks that there must be strong motives that actuate the Christian to deny self, and use his possessions in trying to save his fellow men. It is unlike the spirit of the world. Such fruits testify that the possessors are genuine Christians. They seem to be constantly reaching upward to a treasure that is imperishable. 1T 193.2"
EGW directly quotes Matthew 5:16.
"like His. They will reveal soundness of character. As they walk in the humble path of obedience, doing the will of God, they exert an influence that tells for the advancement of the cause of God and the healthful purity of His work. In these thoroughly converted souls the world is to have a witness to the sanctifying power of truth upon the human character. 6T 96.4"
Both passages emphasize the importance of believers' actions reflecting their faith and glorifying God. Matthew 5:16 speaks of letting your light shine, while EGW speaks of exerting an influence through obedience.
"Character is power. The silent witness of a true, unselfish, godly life carries an almost irresistible influence. By revealing in our own life the character of Christ we co-operate with Him in the work of saving souls. It is only by revealing in our life His character that we can co-operate with Him. And the wider the sphere of our influence, the more good we may do. When those who profess to serve God follow Christ's example, practicing the principles of the law in their daily life; when every act bears witness that they love God supremely and their neighbor as themselves, then will the church have power to move the world. COL 340.2"
The EGW passage directly echoes the principle of Matthew 5:16, emphasizing that a godly life, reflecting the character of Christ, serves as a powerful witness and inspires others to glorify God. Both passages highlight the importance of good works as a means of revealing God's character to the world.
"***** The tidings of every successful effort on our part to dispel the darkness and to diffuse the light and knowledge of God and of Jesus Christ, whom He has sent, are borne upward. The act is presented before the heavenly intelligences and thrills through all the principalities and powers, enlisting the sympathy of all heavenly beings. 6T 316.1"
The EGW passage directly alludes to the concept of letting your light shine and the impact of good works, which are central themes in Matthew 5:16. The EGW passage expands on the heavenly response to these actions, amplifying the verse's message.
"Philippians 2:12-15 : “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure. Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.” 1T 339.4"
Both passages discuss shining as lights in the world, representing Christian influence. The EGW passage directly quotes Philippians 2:15, which contains the phrase 'shine as lights in the world,' and Matthew 5:16 uses similar language.
I saw that God would have us go to —— for several reasons. Our position while there, the earnest prayers we offered, our manifest trust in God, the cheerfulness, courage, hope, and faith with which He inspired us amidst our afflictions, had an influence and were a testimony to all that the Christian has a source of strength and happiness to which the lovers of pleasure are strangers. God gave us a place in the hearts of all of influence at ——, and in the future as the patients now there shall be scattered to their different homes, our labors will bring us again to their notice, and when we are assailed, some at least will be our defenders. Again, in going to ——, the Lord would have us benefited by an experience which we would not obtain while at Battle Creek, surrounded by sympathizing brethren and sisters. We must be separated from them, lest we lean upon them instead of leaning upon the Lord and trusting in Him alone. Separated almost entirely from God's people, we were shaken from e…
The EGW passage describes how their actions and faith served as a testimony to others, demonstrating the strength and happiness found in Christianity. This directly echoes the sentiment of Matthew 5:16, where believers are encouraged to let their light shine through good works, glorifying God.
"of those who have received the light from heaven and have realized the benefit of walking in it, to manifest a greater interest for those who are still suffering for want of knowledge. Sabbathkeepers who are looking for the soon appearing of their Saviour should be the last to manifest a lack of interest in this great work of reform. Men and women must be instructed, and ministers and people should feel that the burden of the work rests upon them to agitate the subject and urge it home upon others. 1T 488.2"
Both passages connect 'light' with good works and influencing others. EGW's passage speaks of those who have received light sharing it with others, while Matthew 5:16 directly commands believers to let their light shine. The connection is strong and relevant.
"These were not satisfied with merely enjoying the light themselves, and they began to work for others. Some made great sacrifices for the truth's sake and to help those of the brethren who were in darkness. The way is thus preparing to do a great work in the distribution of tracts and papers in other languages. LS 215.2"
The EGW passage describes believers sharing their faith and making sacrifices to help others, directly reflecting the principle in Matthew 5:16 of letting one's light shine through good works to glorify God.
"The Worker's N eed Chapter 40—Help in Daily Living MH 469 There is an eloquence far more powerful than the eloquence of words in the quiet, consistent life of a pure, true Christian. What a man is has more influence than what he says. MH 467"
Both passages emphasize the importance of actions and character as a testimony, suggesting that a righteous life is more impactful than words alone. Matthew 5:16 calls for good works to glorify God, while EGW highlights the influence of a 'pure, true Christian's' life.
"Not as a dry theory were these things to be taught. Those who would impart truth must themselves practice its principles. Only by reflecting the character of God in the uprightness, nobility, and unselfishness of their own lives can they impress others. Ed 41.1"
The EGW passage directly reflects the principle of Matthew 5:16, emphasizing the importance of demonstrating one's faith through actions and character.
"The worker for God needs strong faith. Appearances may seem forbidding; but in the darkest hour there is light beyond. The strength of those who, in faith, love and serve God, will be renewed day by day. The understanding of the Infinite is placed at their service, that in carrying out His purposes they may not err. Let these workers hold the beginning of their confidence firm unto the end, remembering that the light of God's truth is to shine amid the darkness that enshrouds our world. GW 262.2"
Both passages discuss letting one's light shine, though EGW focuses on the inner strength and faith needed to do so, while Matthew focuses on the outward manifestation of good works. The connection is thematic rather than a direct principle.
"Many a soul who was convinced of the truth has been led to decide against it by the pride and love of the world displayed by our sisters. The doctrine preached seemed clear and harmonious, and the hearers felt that a heavy cross must be lifted by them in taking the truth. When these persons have seen our sisters making so much display in dress, they have said: “This people dress fully as much as we do. They cannot really believe what they profess; and, after all, they must be deceived. If they really thought that Christ was soon coming, and the case of every soul was to be decided for eternal life or death, they could not devote time and money to dress according to the existing fashions.” How little did those professedly believing sisters know of the sermon their dress was preaching! 4T 641.2"
EGW discusses how the actions (specifically dress) of believers can influence others' perception of their faith. This parallels the idea in Matthew 5:16 that believers' good works should be a light to the world, leading others to glorify God.
"“We shall find it necessary to establish our schools out of, and away from, the cities, and yet not so far away that they cannot be in touch with them, to do them good, to let light shine amid the moral darkness. Students need to be placed under the most favorable circumstances to counteract very much of the education they have received.... LS 352.1"
EGW's phrase 'let light shine amid the moral darkness' is a clear allusion to Matthew 5:16, which speaks of letting one's light shine before men.
"Our small companies of Sabbathkeepers are needed to hold up the light before their neighbors; and the children are needed in their homes, where they may be a help to their parents when the hours of study are ended. The well-ordered Christian home, where young children can have parental discipline that is after the Lord's order, is the best place for them. CT 158.2"
Both passages discuss letting one's light shine. EGW applies it to Sabbathkeepers and their families, while Matthew is a more general statement. The connection is valid and meaningful.
"As disciples of Christ we shall not mingle with the world from a mere love of pleasure, to unite with them in folly. Such associations can result only in harm. We should never give sanction to sin by our words or our deeds, our silence or our presence. Wherever we go, we are to carry Jesus with us, and to reveal to others the preciousness of our Saviour. But those who try to preserve their religion by hiding it within stone walls lose precious opportunities of doing good. Through the social relations, Christianity comes in contact with the world. Everyone who has received the divine illumination is to brighten the pathway of those who know not the Light of life. DA 152.3"
Both passages emphasize the importance of Christians influencing the world through their actions and presence, allowing others to see the light of Christ. The EGW passage expands on how this 'light' should shine through social interactions.
"Let ministers and evangelists have more seasons of earnest prayer with those who are convicted by the truth. Remember that Christ is always with you. The Lord has in readiness the most precious exhibitions of His grace to strengthen and encourage the sincere, humble worker. Then reflect to others the light which God has caused to shine upon you. Those who do this bring to the Lord the most precious offering. The hearts of those who bear the good tidings of salvation are aglow with the spirit of praise.... GW 65.4"
The EGW passage directly relates to the idea of reflecting God's light and allowing it to shine, which is the core message of Matthew 5:16.
"As colaborers with Christ, with so favorable opportunities to impart the knowledge of God, our teachers should labor as if inspired from above. The hearts of the youth are not hardened, nor their ideas and opinions stereotyped, as are those of older persons. They may be won to Christ by your holy demeanor, your devotion, your Christlike walk. It would be much better to crowd them less in the study of the sciences and give them more time for religious privileges. Here a grave mistake has been made. 5T 33.1"
The EGW passage discusses teachers influencing youth through their Christlike behavior, which aligns with the principle of letting one's light shine through good works as described in Matthew 5:16.
"It is the purpose of God to glorify Himself in His people before the world. He expects those who bear the name of Christ to represent Him in thought, word, and deed. Their thoughts are to be pure and their words noble and uplifting, drawing those around them nearer the Saviour. The religion of Christ is to be interwoven with all that they do and say. Their every business transaction is to be fragrant with the presence of God. 9T 21.2"
Both passages emphasize the importance of believers' actions reflecting God's character and glorifying Him. Matthew 5:16 speaks of letting one's light shine, while the EGW passage discusses representing Christ in thought, word, and deed. The connection is a clear thematic parallel.
"that while our mental powers were unimpaired we should complete these works—that it was a duty which we owed to ourselves and to the cause of God to rest from the heat of battle, and give to our people the precious light of truth which God had opened to our minds. 1T 106.1"
The EGW passage directly echoes the sentiment of Matthew 5:16. Both emphasize the importance of sharing 'light' (truth) with others, reflecting God's glory through good works and spreading His message.
"Christ is pleased with His followers when they show that, though human, they are partakers of the divine nature. They are not statues, but living men and women. Their hearts, refreshed by the dews of divine grace, open and expand to the Sun of Righteousness. The light that shines upon them they reflect upon others in works that are luminous with the love of Christ. DA 153.1"
The EGW passage describes Christians reflecting the light of Christ through their actions, which directly parallels Matthew 5:16, where believers are called to let their light shine through good works to glorify God.
"The great aim of the teacher should be the perfecting of Christian character in himself and in his students. Teachers, let your lamps be trimmed and burning, and they will not only be lights to your students, but will send out clear and distinct rays to the homes and neighborhoods where your students live, and far beyond into the moral darkness of the world.— Special Testimonies On Education, 47-52 ; written May 15, 1896. CT 68.3"
EGW's statement about letting lamps be trimmed and burning, sending out light, is a clear allusion to Matthew 5:16. The concept of shining light to the world is directly echoed.
"In this age of the world, when vice and fashion control men and women, Christians should possess virtuous characters and a large share of good common sense. If this were the case, countenances which are now clouded, bearing the marks of disease and depravity, would be hopeful and cheerful, lighted up by true goodness and a clear conscience. 2T 535.1"
Both passages connect righteous living with a positive outward effect, though EGW focuses on physical appearance while Matthew focuses on good works.
Had the unbelievers with whom you have associated seen in you the transforming power of the truth, they would have had an argument in favor of Christianity which they could not controvert. You might thus have reflected a clear, sharp light to the world; but instead of this you have mingled with the world and imbibed its spirit. My brother, you must be born again. A mere form of Christianity is not of the least value. It is destitute of saving power, having in it no reformative energy. A religion which is confined to Sabbath worship emits no rays of light to others. I entreat you to examine your own heart closely. You have a combative, contentious spirit, and you are cultivating instead of repressing that spirit. You should make a decided change, and cultivate meekness, faith, humility, and love. Your soul is in peril; you will surely be subject to the strong delusions of Satan unless you stop where you are and press against the current of worldliness and ambition. Your relations with t…
EGW's statement about reflecting a clear, sharp light to the world echoes the sentiment of Matthew 5:16, which encourages believers to let their light shine through good works. The connection is thematic and reinforces the idea of Christians being examples to others.
"Children are in need of having a steady, firm, living principle of righteousness exercised over them and practiced before them. Be sure you let the true light shine before your pupils. The light of heaven is wanted. Never let the world have the impression that your spirit and taste and longings are of no higher and purer order than that of worldlings. If you in your actions leave this impression upon them, you let a false, deceptive light lead them to ruin. The trumpet must give a certain sound. There is a broad, clear, and deep line drawn by the eternal God between the righteous and unrighteous, the godly and the ungodly; between those who are obedient to God's commandments and those who are disobedient. CE 155.1"
Both passages emphasize the importance of believers living in a way that reflects God's light and righteousness to others. EGW's call to 'let the true light shine' directly parallels the message of Matthew 5:16.
"***** Chapter 17—Separation From the World Dear Brethren and Sisters, God designed that the light of the church should increase and grow brighter and brighter unto the perfect day. Precious promises are made to God's people upon condition of obedience. If, like Caleb and Joshua, you had wholly followed the Lord, He would have magnified His power in your midst. Sinners would have been converted, and backsliders reclaimed, by your influence; and even the enemies of our faith, although they might oppose and speak against the truth, could but admit that God was with you. 2T 124"
Both passages discuss the importance of believers being a light to the world through their actions and obedience.
"Everyone on whom is shining the light of present truth is to be stirred with compassion for those who are in darkness. From all believers, light is to be reflected in clear, distinct rays. A work similar to that which the Lord did through His delegated messengers after the Day of Pentecost He is waiting to do today. At this time, when the end of all things is at hand, should not the zeal of the church exceed even that of the early church? Zeal for the glory of God moved the disciples to bear witness to the truth with mighty power. Should not this zeal fire our hearts with a longing to tell the story of redeeming love, of Christ and Him crucified? Should not the power of God be even more mightily revealed today than in the time of the apostles? 7T 33.2"
The EGW passage directly relates to Matthew 5:16, urging believers to let their light shine. The connection is clear and intentional.
"Beg of God to work in you a thorough reformation, that the fruits of His Spirit may dwell in you, and you shine as lights in the world. Be not a hindrance or curse to the cause of God; you can be a help, a blessing. Does Satan tell you that you cannot enjoy salvation, full and free? Believe him not. 1T 158.3"
The phrase "shine as lights in the world" is a clear allusion to "Let your light so shine before men." The context of good works and glorifying God is also present in both passages.
"with the gloom of discontent and selfishness, or poisonous with the deadly taint of cherished sin. By the atmosphere surrounding us, every person with whom we come in contact is consciously or unconsciously affected. COL 339.3"
The EGW passage discusses how our atmosphere affects others, consciously or unconsciously. This directly reflects the principle in Matthew 5:16 of letting our light shine through good works to glorify God. The connection is a direct application of the biblical principle.
“Ye are My witnesses,” said Jesus, and in each act of our lives we should inquire: How will our course affect the interests of the Redeemer's kingdom? If you are indeed Christ's disciple, you will choose to walk in His footsteps, however painful this may be to your natural feelings. Said Paul: “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.” You, Sister L, need to sit at the feet of Jesus and learn of Him, as did Mary of old. God requires of you an entire surrender of your will, your plans and purposes. Jesus is your leader; to Him you must look, in Him you must trust, and you must permit nothing to deter you from the life of consecration which you owe to God. Your conversation must be in heaven, from whence you look for your Saviour. Your piety must be of a character to make itself felt by all within the sphere of your influence. God requires you in every act of life to shun the very appearance …
Both passages emphasize living a life that reflects God's glory and influences others positively. The EGW passage expands on the idea of being a witness and letting one's actions reflect Christ, aligning with the principle of letting your light shine.
"Paul's patience and cheerfulness during his long and unjust imprisonment, his courage and faith, were a continual sermon. His spirit, so unlike the spirit of the world, bore witness that a power higher than that of earth was abiding with him. And by his example, Christians were impelled to greater energy as advocates of the cause from the public labors of which Paul had been withdrawn. In these ways were the apostle's bonds influential, so that when his power and usefulness seemed cut off, and to all appearance he could do the least, then it was that he gathered sheaves for Christ in fields from which he seemed wholly excluded. AA 464.2"
Both passages emphasize the importance of Christians living in a way that reflects their faith, allowing others to see their good works and glorify God. Paul's example in prison is presented as a way his light shined.
"Patience as well as courage has its victories. By meekness under trial, no less than by boldness in enterprise, souls may be won to Christ. The Christian who manifests patience and cheerfulness under bereavement and suffering, who meets even death itself with the peace and calmness of an unwavering faith, may accomplish for the gospel more than he could have effected by a long life of faithful labor. Often when the servant of God is withdrawn from active duty, the mysterious providence which our shortsighted vision would lament is designed by God to accomplish a work that otherwise would never have been done. AA 465.1"
Both passages highlight how a Christian's behavior, even in suffering, can be a powerful witness and lead others to Christ, aligning with the idea of letting one's light shine.
"Many recognized the fact that the whole community had been transformed since we went there. A woman who was not a Sabbathkeeper said to me: “You would not believe me if I should inform you fully in regard to the transformation that has taken place in this community as the result of your moving here, establishing a school, and holding these little meetings.” 9T 237.1"
The transformation of the community and the acknowledgment of good works aligns with the principle of letting one's light shine as described in Matthew 5:16.
Are the gifts and talents of every educator improved for the very best good of the pupils? Who is watching for a favorable moment to speak words of kindness and love? Who loves to tell the story of Him who so loved the world that He gave His life to redeem lost and perishing sinners? Train the youth, mold the character, educate, educate, educate, for the future, immortal life. Pray often. Plead with God to give you a spirit of supplication. Do not feel that your work as teachers is done unless you can lead your scholars to faith in Jesus and love for Him. Let the love of Christ pervade your own souls, and then you will unconsciously teach it to others. When you as instructors commit yourselves unreservedly to Jesus, for Him to lead, to guide, to control, you will not fail. Teaching your students to be Christians is the greatest work before you. Go to God; He hears and answers prayer. Put from you questionings, doubts, and unbelief. Let no harshness come into your teaching. Be not too e…
The EGW passage emphasizes the importance of teachers leading students to faith and love for Jesus, which aligns with the principle of letting one's light shine through good works to glorify God.
"Our schools are to be training schools; and if men and women come forth from them fitted in any sense for the missionary field, they must be led to realize the greatness of the work; practical godliness must be brought into their daily experience, if they would be fitted for any place of usefulness in the cause of God.— Gospel Workers, 291. CE 209.1"
The EGW passage emphasizes practical godliness and usefulness in God's cause. Matthew 5:16 encourages good works so that others may glorify God. The connection is that both passages link inner faith with outward actions that benefit others and reflect God's character.
"All who come within the sphere of his influence perceive the beauty and fragrance of his Christian life, while he himself is unconscious of it, for it is in harmony with his habits and inclinations. He prays for divine light, and loves to walk in that light. It is his meat and drink to do the will of his heavenly Father. His life is hid with Christ in God; yet he does not boast of this, nor seem conscious of it. God smiles upon the humble and lowly ones who follow closely in the footsteps of the Master. Angels are attracted to them, and love to linger about their path. They may be passed by as unworthy of notice by those who claim exalted attainments and who delight in making prominent their good works, but heavenly angels bend lovingly over them and are as a wall of fire round about them. SL 13.2"
Both passages discuss the outward manifestation of inner faith. Matthew 5:16 calls for good works to be visible, while the EGW passage describes how a Christian life's beauty and fragrance are perceived by others, even unconsciously. The connection is thematic, focusing on the impact of a righteous life on those around them.
"If we do represent Christ, we shall make His service appear attractive, as it really is. Christians who gather up gloom and sadness to their souls, and murmur and complain, are giving to others a false representation of God and the Christian life. They give the impression that God is not pleased to have His children happy, and in this they bear false witness against our heavenly Father. SC 116.1"
The EGW passage directly echoes the sentiment of Matthew 5:16, emphasizing the importance of representing Christ in a way that glorifies God. The idea of letting your light shine through good works is directly related to making Christ's service appear attractive.
"***** Our sanitariums are to be established for one object—the proclamation of the truth for this time. And they are to be so conducted that a decided impression in favor of the truth will be made on the minds of those who come to them for treatment. The conduct of each worker is to tell on the side of right. We have a warning message to bear to the world, and our earnestness, our devotion to God's service, are to bear witness to the truth. 8T 200.2"
Both passages emphasize the importance of actions and conduct reflecting one's faith. EGW speaks of sanitarium workers' conduct proclaiming truth, while Matthew speaks of good works glorifying God.
"The health reform is a branch of the special work of God for the benefit of His people. I saw that in an institution established among us the greatest danger would be of its managers’ departing from the spirit of the present truth and from that simplicity which should ever characterize the disciples of Christ . A warning was given me against lowering the standard of truth in any way in such an institution in order to help the feelings of unbelievers and thus secure their patronage. The great object of receiving unbelievers into the institution is to lead them to embrace the truth. If the standard be lowered, they will get the impression that the truth is of little importance, and they will go away in a state of mind harder of access than before. 1T 560.1"
The EGW passage discusses maintaining a high standard of truth so that unbelievers may be led to embrace it, which directly parallels the idea of letting one's light shine so that others may see good works and glorify God. The purpose of both is to influence others positively through consistent adherence to a standard.
"Those who wait for the Bridegroom's coming are to say to the people, “Behold your God.” The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them. COL 415.5"
Both passages discuss revealing God's character/glory through one's actions and life. EGW's passage expands on the idea of 'beholding your God' and connects it to manifesting God's glory, which aligns with the principle of letting your light shine as described in Matthew 5:16.
"The religion of Jesus softens whatever is hard and rough in the temper, and smooths whatever is rugged and sharp in the manners. It makes the words gentle and the demeanor winning. Let us learn from Christ how to combine a high sense of purity and integrity with sunniness of disposition. A kind, courteous Christian is the most powerful argument that can be produced in favor of Christianity. GW 122.1"
Both passages connect good works and a positive demeanor with reflecting God's character and drawing others to Him.
"True character is not shaped from without, and put on; it radiates from within. If we wish to direct others in the path of righteousness, the principles of righteousness must be enshrined in our own hearts. Our profession of faith may proclaim the theory of religion, but it is our practical piety that holds forth the word of truth. The consistent life, the holy conversation, the unswerving integrity, the active, benevolent spirit, the godly example, —these are the mediums through which light is conveyed to the world. DA 307.1"
Both passages emphasize the importance of good works and a righteous life as a means of reflecting God's light to the world.
"In every city the work was carried forward. Souls were converted, and in their turn felt that they must tell of the inestimable treasure. They could not rest till the beams of light which had illumined their minds were shining upon others. Multitudes of unbelievers were made acquainted with the reason of the Christian's hope. Warm, inspired, personal appeals were made to the sinful and erring, to the outcast, and to those who, while professing to know the truth, were lovers of pleasure more than lovers of God. 6T 422.1"
The EGW passage echoes the sentiment of Matthew 5:16, emphasizing the importance of sharing one's faith and allowing the light of truth to shine on others.
"“Your success is in your simplicity. As soon as you depart from this, and fashion your testimony to meet the minds of any, your power is gone. Almost everything in this age is glossed and unreal. The world abounds in testimonies given to please and charm for the moment, and to exalt self. Your testimony is of a different character. It is to come down to the minutiae of life, keeping the feeble faith from dying, and pressing home upon believers the necessity of shining as lights in the world. LS 202.1"
EGW explicitly mentions the necessity of believers 'shining as lights in the world,' which is a direct allusion to Matthew 5:16. The context of letting one's light shine is also similar.
"dwelling in the heart it is impossible to conceal the light of His presence, or for that light to grow dim. On the contrary, it will grow brighter and brighter as day by day the mists of selfishness and sin that envelop the soul are dispelled by the bright beams of the Sun of Righteousness. PP 134.1"
Both passages discuss the idea of inner light shining outwards. EGW's reference to the 'Sun of Righteousness' further strengthens the connection to the concept of reflecting God's light, as described in Matthew 5:16.
"In this vision the two olive trees which stand before God are represented as emptying the golden oil out of themselves through golden tubes into the bowl of the candlestick. From this the lamps of the sanctuary are fed, that they may give a bright, continuous light. So from the anointed ones that stand in God's presence the fullness of divine light and love and power is imparted to His people, that they may impart to others light and joy and refreshing. Those who are thus enriched are to enrich others with the treasure of God's love. PK 594.1"
While not a direct quote, the concept of imparting light to others is a clear parallel to Matthew 5:16. EGW uses the imagery of the olive trees and the candlestick from Zechariah to illustrate this principle.
"The Teacher's Privilege The teachers in our schools have a heavy responsibility to bear. They must be in words and character what they wish their students to become—men and women that fear God and work righteousness. If they are acquainted with the way themselves, they can train the youth to walk in it. They will not only educate them in the sciences, but will train them to have moral independence, to work for Jesus, and to take up burdens in His cause. CT 47"
The EGW passage emphasizes teachers being examples of righteousness, mirroring the idea of letting one's light shine through good works to glorify God.
"It is the glory of the gospel that it is founded upon the principle of restoring in the fallen race the divine image by a constant manifestation of beneficence. God will honor that principle wherever manifest. 7T 146.1"
Both passages connect good works with glorifying God. EGW speaks of restoring the divine image through beneficence, while Matthew 5:16 encourages good works so that others may glorify God. The core idea is that actions reflecting God's character lead to His glorification.
"Our own homes and surroundings should be object lessons, teaching ways of improvement, so that industry, cleanliness, taste, and refinement may take the place of idleness, uncleanness, coarseness, and disorder. By our lives and example we can help others to discern that which is repulsive in their character or their surroundings, and with Christian courtesy we may encourage improvement. As we manifest an interest in them, we shall find opportunity to teach them how to put their energies to the best use. MH 196.2"
Both passages emphasize the importance of good works and a positive influence on others, reflecting a similar principle of being a light to the world.
"Among the many lessons taught by Solomon's life, none is more strongly emphasized than the power of influence for good or for ill. However contracted may be our sphere, we still exert an influence for weal or woe. Beyond our knowledge or control, it tells upon others in blessing or cursing. It may be heavy with the gloom of discontent and selfishness, or poisonous with the deadly taint of some cherished sin; or it may be charged with the life-giving power of faith, courage, and hope, and sweet with the fragrance of love. But potent for good or for ill it will surely be. PK 85.3"
Both passages discuss the influence of one's actions on others. Matthew 5:16 speaks of positive influence through good works, while EGW discusses both positive and negative influence.
"The most eloquent sermon that can be preached upon the law of Ten Commandments is to do them . Obedience should be made a personal duty. Negligence of this duty is flagrant sin. God lays us under obligations not only to secure heaven ourselves, but to feel it a binding duty to show others the way and, through our care and disinterested love, to lead toward Christ those who come within the sphere of our influence. The singular absence of principle that characterizes the lives of many professed Christians is alarming. Their disregard of God's law disheartens those who recognize its sacred claims and tends to turn those from the truth who would otherwise accept it. 4T 58.2"
Both passages emphasize the importance of good works and living a life that reflects one's faith. EGW states that "the most eloquent sermon that can be preached upon the law of Ten Commandments is to do them," while Matthew 5:16 encourages believers to let their light shine through good works. The connection is a thematic parallel, highlighting the importance of actions in demonstrating faith.
"Liberality in Missionary Effort The Southern States are to have the light of present truth. Do not say: “Our printing offices and our churches need more help. We need all the means that we can get to carry on the work in hand.” One after another has shut the door to certain lines of missionary effort for fear that this work would consume means which they desired for other enterprises. My brethren, you need more of the Spirit of Christ. Let your standard be raised higher; then those who are newly converted to the truth will understand that they have a work to do. In this way the means for the carrying on of the work will be always increasing. 9T 100"
The EGW passage directly relates to Matthew 5:16 by encouraging believers to let their light shine through missionary efforts, so that others may be drawn to the truth.
"You who love God, whose minds are stored with precious items of experience, and with the living realities of eternal life, kindle the flame of love and light in the hearts of God's people. Help them to deal with the problems of life. 7T 157.2"
Both passages encourage believers to be a source of light and guidance to others. EGW urges those 'whose minds are stored with precious items of experience...kindle the flame of love and light,' while Matthew 5:16 instructs believers to 'let your light so shine before men.' The connection is thematic, focusing on the idea of believers illuminating the path for others.
"When brought in contact with the higher classes of society, let not the physician feel that he must conceal the peculiar characteristics which sanctification through the truth gives him. The physicians who unite with the work of God are to co-operate with God as His appointed instrumentalities; they are to give all their powers and efficiency to magnifying the work of God's commandment-keeping people. Those who in their human wisdom try to conceal the peculiar characteristics that distinguish God's people from the world will lose their spiritual life and will no longer be upheld by His power. 6T 250.3"
Both passages emphasize the importance of Christians living in a way that reflects their faith and glorifies God. EGW's statement about not concealing the characteristics of sanctification aligns with the idea of letting one's light shine.
"On the other hand, if by our example we aid others in the development of good principles, we give them power to do good. In their turn they exert the same beneficial influence over others. Thus hundreds and thousands are helped by our unconscious influence. The true follower of Christ strengthens the good purposes of all with whom he comes in contact. Before an unbelieving, sin-loving world he reveals the power of God's grace and the perfection of His character. PK 348.3"
Both passages highlight the idea that our actions and example can influence others positively, reflecting God's character and leading them to glorify Him.
"It is not necessary that the commercial work should be entirely divorced from the publishing houses, for this would close the door against rays of light that should be given to the world. And connection with outside parties need be no more detrimental to the workers than was Daniel's work as a statesman a perversion of his faith and principles. But whenever it is found to interfere with the spirituality of the institution, let the outside work be excluded. Build up the work that represents the truth. Let this always come first, and the commercial work second. Our mission is to give to the world the message of warning and mercy. 7T 163.1"
Both passages emphasize the importance of being a light to the world. EGW encourages prioritizing the truth and message of warning and mercy, while the Bible verse encourages letting good works shine to glorify God. The connection is a direct principle.
"He had an opportunity to sow the seed of truth, but he did not improve it as he should. He should have carried his religion with him while among his relatives. His holy profession and the truth of God should have blended with all his thoughts, feelings, words, and actions. Christ commands His followers to walk in the light. Walking means moving onward, exerting ourselves, exercising our ability, being actively engaged. Unless we exercise ourselves in the good work to which our Saviour has called us, and feel the importance of personal effort in this work, we shall have a sickly, stunted religion. We gain new victories by our experience in working. We gain activity and strength by walking in the light, that we may have energy to run in the way of God's commandments. We may gain an increase of strength at every step we advance heavenward. God will bless His people only when they try to be a blessing to others. Our graces are matured and developed by exercise. 3T 436.2"
The EGW passage expands on the idea of letting one's light shine, as mentioned in Matthew 5:16, by emphasizing the importance of actively living out one's faith and allowing it to influence all aspects of life. The passage connects the concept of 'walking in the light' with actively engaging in good works and representing Christ, which aligns with the broader message of Matthew 5:16.
"Many who come to the sanitarium for treatment are brought to the knowledge of the truth, and thus not only are they healed in body, but the darkened chambers of the mind are illuminated with the light of the dear Saviour's love. But how much more good might be accomplished if all connected with that institution were first connected with the God of wisdom and had thus become channels of light to others. The habits and customs of the world, pride of appearance, selfishness, and self-exaltation, too often intrude, and these sins of His professed followers are so offensive to God that He cannot work in power for them or through them. 4T 576.1"
The EGW passage directly echoes the sentiment of Matthew 5:16, emphasizing the importance of believers being channels of light and reflecting God's love through their actions. The idea of influencing others through good works is central to both passages.
"The people of God in New York must steadily rise, and come out of darkness, and let their light shine. They are standing right in the way of the work of God. They must let the message of the third angel do its work upon their hearts. Brethren, God is dishonored by your long, faithless prayers. Look away from the unworthiness of self, and exalt Jesus. Talk of faith, of light, and of heaven, and you will have faith, light, and love, and peace and joy in the Holy Ghost. 1T 167.3"
EGW directly uses the phrase 'let your light shine,' which is a clear reference to Matthew 5:16. The context of both passages also involves believers demonstrating their faith to the world.
"These principles are to be manifest in the individual Christian, in the family, in the church, and in every institution established for God's service. All are to be symbols of what can be done for the world. They are to be types of the saving power of the truths of the gospel. All are agencies in the fulfillment of God's great purpose for the human race. COL 296.5"
Both passages emphasize the importance of Christians embodying and reflecting God's principles in their lives, serving as examples to the world. Matthew 5:16 speaks of letting your light shine, while the EGW passage speaks of being symbols and types of God's saving power.
"I speak to the workers, young and old, who are handling our books, and especially to those who are canvassing for the book that is now doing its errand of mercy: Exemplify in the life the lessons given by Christ in His Sermon on the Mount. This will make a deeper impression and have a more lasting influence upon minds than will the sermons given from the pulpit. You may not be able to speak eloquently to those you desire to help; but if you speak modestly, hiding self in Christ, your words will be dictated by the Holy Spirit; and Christ, with whom you are co-operating, will impress the heart. 6T 472.1"
EGW directly references exemplifying the Sermon on the Mount, which aligns with the principle of letting your light shine through good works as described in Matthew 5:16.
"People are watching and weighing those who claim to believe the special truths for this time. They are watching to see wherein their life and conduct represent Christ. By humbly and earnestly engaging in the work of doing good to all, God's people will exert an influence that will tell in every town and city where the truth has entered. If all who know the truth will take hold of this work as opportunities are presented, day by day doing little acts of love in the neighborhood where they live, Christ will be manifest to their neighbors. The gospel will be revealed as a living power and not as cunningly devised fables or idle speculations. It will be revealed as a reality, not the result of imagination or enthusiasm. This will be of more consequence than sermons or professions or creeds. 6T 264.1"
Both passages emphasize the importance of good works as a reflection of faith and a means of glorifying God. The EGW passage expands on this principle, providing practical examples of how believers can let their light shine through acts of love and service.
We are to praise God by tangible service, by doing all in our power to advance the glory of His name. God imparts His gifts to us that we also may give, and thus make known His character to the world. Under the Jewish economy, gifts and offerings formed an essential part of God's worship. The Israelites were taught to devote a tithe of all their income to the service of the sanctuary. Besides this they were to bring sin offerings, free-will gifts, and offerings of gratitude. These were the means for supporting the ministry of the gospel for that time. God expects no less from us than He expected from His people anciently. The great work for the salvation of souls must be carried forward. In the tithe, with gifts and offerings, He has made provision for this work. Thus He intends that the ministry of the gospel shall be sustained. He claims the tithe as His own, and it should ever be regarded as a sacred reserve, to be placed in His treasury for the benefit of His cause. He asks also fo…
Both passages connect good works with glorifying God and influencing others. Matthew 5:16 instructs believers to let their light shine through good works so that others may glorify God. EGW states that we praise God by tangible service and giving, making known His character to the world, which aligns with the principle of letting our light shine.
"You are not to wait for great occasions, or to expect extraordinary abilities, before you work in earnest for God. You need not have a thought of what the world will think of you. If your intercourse with them and your godly conversation are a living testimony to them of the purity and sincerity of your faith, and they are convinced that you desire to benefit them, your words will not be wholly lost upon them, but will be productive of good. 3T 247.2"
Both passages emphasize the importance of living a life that reflects one's faith and influences others for good. EGW speaks of 'godly conversation' being a 'living testimony,' while Matthew 5:16 encourages believers to let their light shine through good works. The connection lies in the idea of demonstrating faith through actions and words.
"Our work now is to enlighten minds in regard to the truths of the Scriptures. Doors are open for the entrance of truth, and we are to avail ourselves of every opportunity to reach souls. We are to explain the truth, as did Christ, in many ways, by figures and parables; but we are to discourage anything of a fanatical nature. GW 316.4 The people must be taught to search the word of God for themselves. Pastors and teachers must point them to the strong fortress, into which the righteous may run and be safe. Those who are handling the great, grand, ennobling truths of the Word, must ever reveal a spirit deep, earnest, fervent, but calm and full of sound sense that the mouths of gainsayers may be stopped. GW 317.1"
Both passages highlight the importance of letting one's actions and teachings reflect God's truth, so that others may be enlightened and give glory to God.
"souls. Must I plead in vain? As Christ's ambassador I would arouse you to labor as you never labored before. Your duty cannot be shifted upon another. No one but yourself can do your work. If you withhold your light, someone must be left in darkness through your neglect. 5T 464.1"
EGW's statement about withholding light and leaving someone in darkness echoes the principle of Matthew 5:16, which encourages believers to let their light shine.
"As co-laborers with Christ, with so favorable opportunities to impart the knowledge of God, our teachers should labor as if inspired from above. The hearts of the youth are not hardened; nor their ideas and opinions stereotyped, as are those of older persons. They may be won to Christ by your holy demeanor, your devotion, your Christ-like walk. It would be much better to crowd them less in the study of the sciences, and give them more time for religious privileges. Here a grave mistake has been made. CE 43.1"
Both passages emphasize the importance of righteous living as a means of influencing others towards God. EGW's passage specifically applies this to teachers influencing youth, while Matthew 5:16 is a more general statement.
"As in the vision she looked upon this scene with intense sorrow, her accompanying angel said, “Look ye,” and as she looked again, there were to be seen little jets of light, like stars shining dimly through the darkness. As she watched them, their light grew brighter, and the number of lights increased, because each light kindled other lights. These lights would sometimes come together as if for the encouragement of one another; and again they would scatter out, each time going farther and lighting more lights. Thus the work went on until the whole world was illuminated with their brightness. LS 295.1"
Both passages use the metaphor of light shining in darkness to represent spreading truth and influencing others. The EGW passage elaborates on the process of this light spreading, which aligns with the general principle in Matthew 5:16.
"As the knowledge of the truth is received, let it be imparted to those who are in darkness, without God and without hope in the world. In such labor there is a variety of minds to deal with, and God will greatly bless His servants as they look to Him for wisdom. The Holy Spirit will come to all who are begging for the bread of life to give to their neighbors. 6T 90.1"
Both passages emphasize sharing one's faith and good works to glorify God and bring light to others.
"The teachers in our schools will need to manifest Christlike love, forbearance, and wisdom. Students will come to school who have no definite purpose, no fixed principles, no realization of the claim that God has upon them. These are to be led to awake to their responsibilities. They must be taught to appreciate their opportunities, and to become examples of industry, sobriety, and helpfulness. Under the influence of wise teachers, the indolent may be led to arouse, the thoughtless to become serious. Through painstaking effort, the most unpromising student may be so trained and disciplined that he will go forth from the school with high motives and noble principles, prepared to be a successful light bearer in the darkness of the world. CT 498.1"
The EGW passage directly references the concept of letting one's light shine and doing good works, which is the core message of Matthew 5:16.
"We need not go to heathen lands, or even leave the narrow circle of the home, if it is there that our duty lies, in order to work for Christ. We can do this in the home circle, in the church, among those with whom we associate, and with whom we do business. SC 81.3"
The EGW passage aligns with Matthew 5:16 by emphasizing that Christians should work for Christ in their daily lives (home, church, business) so that others may see their good works. This reflects the idea of letting one's light shine.
"This is a responsibility from which we cannot free ourselves. Our words, our acts, our dress, our deportment, even the expression of the countenance, has an influence. Upon the impression thus made there hang results for good or evil which no man can measure. Every impulse thus imparted is seed sown which will produce its harvest. It is a link in the long chain of human events, extending we know not whither. If by our example we aid others in the development of good principles, we give them power to do good. In their turn they exert the same influence upon others, and they upon still others. Thus by our unconscious influence thousands may be blessed. COL 339.4"
EGW's passage echoes the principle of Matthew 5:16, emphasizing the influence of our actions and example on others. The idea of 'letting your light shine' is reflected in EGW's discussion of how our words, acts, and deportment can impact others and lead them to good.
"Let the canvasser remember that he has an opportunity to sow beside all waters. Let him remember, as he sells the books which give a knowledge of the truth, that he is doing the work of God and that every talent is to be used to the glory of His name. God will be with everyone who seeks to understand the truth that he may set it before others in clear lines. God has spoken plainly and clearly. “The Spirit and the bride say, Come. And let him that heareth say, Come.” Revelation 22:17 . We are to make no delay in giving instruction to those who need it, that they may be brought to a knowledge of the truth as it is in Jesus. 6T 314.3"
While not a direct quote, the idea of letting one's light shine through good works (selling books with truth) to glorify God is a clear parallel to Matthew 5:16.
"Our people should have an institution of their own, under their own control, for the benefit of the diseased and suffering among us who wish to have health and strength that they may glorify God in their bodies and spirits, which are His. Such an institution, rightly conducted, would be the means of bringing our views before many whom it would be impossible for us to reach by the common course of advocating the truth. As unbelievers shall resort to an institution devoted to the successful treatment of disease and conducted by Sabbathkeeping physicians, they will be brought directly under the influence of the truth. By becoming acquainted with our people and our real faith, their prejudice will be overcome and they will be favorably impressed. By thus being placed under the influence of truth, some will not only obtain relief from bodily infirmities, but will find a healing balm for their sin-sick souls. 1T 492.2"
The EGW passage discusses how the health institution can be a means of bringing unbelievers under the influence of truth, leading them to glorify God. This aligns with the theme of Matthew 5:16, where good works are meant to lead others to glorify God.
"He passed by no human being as worthless, but sought to apply the healing remedy to every soul. In whatever company He found Himself He presented a lesson appropriate to the time and the circumstances. Every neglect or insult shown by men to their fellow men only made Him more conscious of their need of His divine-human sympathy. He sought to inspire with hope the roughest and most unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. MH 25.5"
Both passages relate to the idea of reflecting God's character through actions. The EGW passage describes Jesus inspiring hope and helping people become 'children of God,' while Matthew 5:16 encourages believers to let their light shine through good works, ultimately glorifying God.
"desires that our dull senses shall be quickened to discern His merciful kindness and to glorify Him for the working of His power. He desires us to recognize Him in His gifts, that they may be, as He intended, a blessing to us. It was to accomplish this purpose that the miracles of Christ were performed. DA 367.3"
Both passages connect good works/merciful kindness with glorifying God. EGW amplifies the idea of recognizing God's power and kindness, which leads to glorifying Him, similar to how Matthew 5:16 describes good works leading to the glorification of the Father.
"Chapter 39—Qualifications of the Canvasser Since canvassing for our literature is a missionary work, it should be conducted from a missionary standpoint. Those selected as canvassers should be men and women who feel the burden of service, whose object is not to get gain, but to give light to the people. All our service is to be done to the glory of God, to give the light of truth to those who are in darkness. Selfish principles, love of gain, dignity, or position, should not be once named among us. 6T 317"
Both passages emphasize the importance of believers' actions reflecting God's glory and bringing light to others. The EGW passage speaks of giving light to people, while Matthew 5:16 speaks of letting your light shine.
"Love is the basis of godliness. Whatever the profession, no man has pure love to God unless he has unselfish love for his brother. But we can never come into possession of this spirit by trying to love others. What is needed is the love of Christ in the heart. When self is merged in Christ, love springs forth spontaneously. The completeness of Christian character is attained when the impulse to help and bless others springs constantly from within—when the sunshine of heaven fills the heart and is revealed in the countenance. COL 384.2"
Both passages connect inner transformation with outward actions that reflect God's character. EGW speaks of the 'sunshine of heaven' being revealed in the countenance, while Matthew 5:16 speaks of letting your light shine through good works.
We must live a twofold life—a life of thought and action, of silent prayer and earnest work. All who have received the light of truth should feel it their duty to shed rays of light upon the pathway of the impenitent. They should be witnesses for Christ in our offices as verily as in the church. God requires us to be living epistles, known and read of all men. The soul that turns to God for its strength, its support, its power, by daily, earnest prayer, will have noble aspirations, clear perceptions of truth and duty, lofty purposes of action, and a continual hungering and thirsting after righteousness. By maintaining a connection with God we shall be enabled to diffuse to others, through our association with them, the light, the peace, the serenity, that rules in our hearts, and set before them an example of unwavering fidelity to the interests of the work in which we are engaged. 4T 459.3 With many who are laboring in our offices there is an almost entire absence of the love and fear…
Both passages discuss the idea of believers being a light to others. EGW's passage expands on this by describing how maintaining a connection with God allows believers to diffuse light and peace to those around them, reflecting the principle of letting one's light shine.
"A consecrated Christian life is ever shedding light and comfort and peace. It is characterized by purity, tact, simplicity, and usefulness. It is controlled by that unselfish love that sanctifies the influence. It is full of Christ, and leaves a track of light wherever its possessor may go. Abigail was a wise reprover and counselor. David's passion died away under the power of her influence and reasoning. He was convinced that he had taken an unwise course and had lost control of his own spirit. PP 667.2"
Both passages emphasize the idea of a Christian life radiating light and positively influencing others. The EGW passage speaks of 'shedding light' and leaving a 'track of light,' directly echoing the sentiment of Matthew 5:16.
"I call upon those who profess to be light bearers—ensamples to the flock—to depart from all iniquity. Use well the little remnant of time now left you. Have you that strong hold of God, that consecration to His service, that your religion will not fail you in the face of direst persecution? The deep love of God alone will sustain the soul amid the trials which are just upon us. 5T 135.2"
The EGW passage directly alludes to the concept of being 'light bearers,' which is a clear reference to Matthew 5:16. Both passages encourage believers to live in a way that reflects their faith and brings glory to God.
"With gladness and rejoicing, God and the angels beheld this scene. The Father knew that from these men the light of heaven would shine forth; that the words spoken by them as they witnessed for His Son, would echo from generation to generation till the close of time. GW 445.3"
Both passages connect with the idea of believers being a light to the world, though EGW's passage focuses on the impact of their testimony.
"The same mighty truths that were revealed through these men, God desires to reveal through the youth and children today. The life of Daniel and his fellows is a demonstration of what He will do for those who yield themselves to Him and with the whole heart seek to accomplish His purpose. PK 490.2"
Both passages highlight the idea of individuals demonstrating God's power or glory through their actions. Daniel's life, as described by EGW, serves as an example of letting one's light shine, similar to the message in Matthew 5:16.
"God has pointed out the fact that it is the duty of those in Battle Creek to help His institutions in other places. As a wise steward of means you should scatter your forces, using the power of your influence to help those in darkness to know God as He is. 8T 146.4"
Both passages discuss the importance of believers influencing others to glorify God. EGW's passage speaks of scattering influence to help others know God, while Matthew 5:16 speaks of letting your light shine through good works. The connection is thematic and meaningful.
"In the parable the wise virgins had oil in their vessels with their lamps. Their light burned with undimmed flame through the night of watching. It helped to swell the illumination for the bridegroom's honor. Shining out in the darkness, it helped to illuminate the way to the home of the bridegroom, to the marriage feast. COL 414.1"
Both passages connect light with good works and glorifying God. The EGW passage interprets the oil in the lamps as a source of light that illuminates the way to Christ, which aligns with the general principle of Matthew 5:16 about letting your light shine through good deeds.
"You have younger sisters whom you can bless with your influence. You can reflect a sweet, precious light in your father's family and make his heart glad; or you can be a dark shadow, a cloud, a storm which shall desolate. Your passion for reading is of such a character that if indulged it will pervert the imagination and will prove your ruin. Unless you restrain your thoughts, your reading, and your words, your imagination will become hopelessly diseased. Read your Bible attentively, prayerfully, and be guided by its teachings. This is your safety. 2T 563.1"
The EGW passage speaks of reflecting a 'sweet, precious light,' which aligns with the concept of letting one's light shine as described in Matthew 5:16. The context of influencing others positively is also shared.
"As the teacher awakens in the minds of his pupils a realization of the possibilities before them, as he causes them to grasp the truth that they may become useful, noble, trustworthy men and women, he sets in motion waves of influence that, even after he himself has gone to rest, will reach onward and ever onward, giving joy to the sorrowing and inspiring hope in the discouraged. As he lights in their minds and hearts the lamp of earnest endeavor, he is rewarded by seeing its bright rays diverge in every direction, illuminating not only the lives of the few who daily sit before him for instruction, but through them the lives of many others. CT 104.2"
The EGW passage describes the positive influence a teacher can have, causing their students to become a light to others. This thematically parallels Matthew 5:16, which encourages believers to let their light shine. The connection is valid and meaningful.
"You are not a miser; you love to be benevolent, free, open-hearted, and openhanded; but that which is wrong in you is the spirit mentioned in this letter, of not loving your neighbor as yourself; it is the neglect of seeing your wrongs and making them right when the clear, forcible light of truth has told you too plainly your duty. You are a lover of hospitality, and God will not give you over to be deceived by the great deceiver of mankind, but will come directly to you and show you where you err that you may retrace your steps. He now calls upon you to redeem the past, and to come up upon a higher plane of action, and let your life record be unspotted with avarice or selfish love of gain. 2T 155.1"
While not a direct quote, the EGW passage's emphasis on good works and avoiding selfishness aligns with the principle of letting one's light shine (Matthew 5:16). The call to redeem the past and live an unspotted life connects to the idea of good works glorifying God.
"An Object Lesson There are great things before us which we see must be done, and as fast as the means can be obtained we must go forward. Patient, painstaking effort needs to be made for the encouragement and uplifting of the surrounding communities, and for their education in industrial and sanitary lines. The school and all its surroundings should be object lessons, teaching the ways of improvement, and appealing to the people for reform, so that taste, industry, and refinement may take the place of coarseness, uncleanness, disorder, ignorance, and sin. Even the poorest can improve their surroundings by rising early and working diligently. By our lives and example we can help others to discern that which is repulsive in their character or about their premises, and with Christian courtesy we may encourage improvement. 6T 188"
Both passages emphasize the importance of good works and a positive example to influence others and glorify God. EGW's passage provides practical examples of how to 'let your light shine' through improving one's surroundings and character.
Heavenly intelligences are waiting to co-operate with human instrumentalities, that they may reveal to the world what human beings may become and what, through their influence, they may accomplish for the saving of souls that are ready to perish. He who is truly converted will be so filled with the love of God that he will long to impart to others the joy that he himself possesses. The Lord desires His church to show forth to the world the beauty of holiness. She is to demonstrate the power of Christian religion. Heaven is to be reflected in the character of the Christian. The song of gratitude and praise is to be heard by those in darkness. For the good tidings of the gospel, for its promises and assurances, we are to express our gratitude by seeking to do others good. The doing of this work will bring rays of heavenly righteousness to wearied, perplexed, suffering souls. It is as a fountain opened for the wayworn, thirsty traveler. At every work of mercy, every work of love, angels o…
Both passages emphasize the importance of believers demonstrating their faith through good works, allowing others to see and glorify God. EGW's passage elaborates on this by describing how Christians should reflect heaven and express gratitude through acts of service.
"Training for Service This object should ever be kept in view by Christian parents and teachers. We know not in what line our children may serve. They may spend their lives within the circle of the home; they may engage in life's common vocations, or go as teachers of the gospel to heathen lands; but all are alike called to be missionaries for God, ministers of mercy to the world. MH 395"
The EGW passage emphasizes being 'missionaries for God' and 'ministers of mercy,' which directly aligns with the principle of letting one's light shine through good works to glorify God, as stated in Matthew 5:16.
"Such workers are to be encouraged. The Lord brings them into connection with those of more marked ability, to fill up the gaps that others leave. Their quickness to see what is to be done, their readiness to help those in need, their kind words and deeds, open doors of usefulness that otherwise would remain closed. They come close to those in trouble, and the persuasive influence of their words has power to draw many trembling souls to God. Their work shows what thousands of others might do, if they only would. MH 151.2"
Both passages emphasize the importance of good works and actions as a way to glorify God and influence others. The EGW passage speaks of kind words and deeds opening doors of usefulness, while Matthew 5:16 encourages believers to let their light shine through good works. The thematic parallel is evident.
"God is honored by institutions conducted in this way. In His mercy He has made the sanitariums such a power in the relief of physical suffering that thousands have been drawn to them to be cured of their maladies. And with many, physical healing is accompanied by the healing of the soul. From the Saviour they receive the forgiveness of their sins. They receive the grace of Christ and identify themselves with Him, with His interests, His honor. Many go away from our sanitariums with new hearts. The change is decided. These, returning to their homes, are as lights in the world. The Lord makes them His witnesses. Their testimony is: “I have seen His greatness, I have tasted His goodness. ‘Come and hear, all ye that fear God, and I will declare what He hath done for my soul.’” Psalm 66:16 . 6T 226.2"
The EGW passage describes individuals who have been healed and transformed becoming 'lights in the world,' which aligns with the theme of Matthew 5:16, where believers are called to let their light shine. The connection is thematic, focusing on the outward expression of inner transformation.
"We should ever bear in mind that we are not only learners but teachers in this world, fitting ourselves and others for a higher sphere of action in the future life. The measure of man's usefulness is in knowing the will of God and doing it. It is within our power to so improve in mind and manners that God will not be ashamed to own us. There must be a high standard at the sanitarium. If there are men of culture, of intellectual and moral power, to be found in our ranks, they must be called to the front, to fill places in our institutions. 4T 549.1"
Both passages encourage individuals to live in a way that reflects well on God. Matthew 5:16 calls for good works to glorify God, while the EGW passage emphasizes improving oneself to be worthy of God's recognition and to serve as a positive example.
"In Co-Operation with Christ I am instructed to say to teachers, ministers, and physicians, who hold responsible positions in the work of the third angel's message, You have a solemn work to do, a holy work. Those who hold positions of trust in the cause of God are to perfect the life after the divine similitude. In the home, in the church, before the world, they are to reveal the power of Christian principle to transform the life. Let them work honestly; let them seek to reveal the spirit of Christ in their work; let them ever strive to reach higher ground. As I realize the perilous times before us and the great responsibilities resting upon teachers, ministers, and physicians, a heavy burden comes upon me lest they be unfaithful in the discharge of duty. CT 397"
Both passages emphasize the importance of Christians, especially leaders, living exemplary lives that reflect God's character. Matthew 5:16 calls for letting one's light shine, while EGW urges teachers, ministers, and physicians to reveal the power of Christian principle.
"Let ministers and evangelists have more seasons of earnest prayer with those who are convicted by the truth. Remember that Christ is always with you. The Lord has in readiness the most precious exhibitions of His grace to strengthen and encourage the sincere, humble worker. Then reflect to others the light which God has caused to shine upon you. Those who do this bring to the Lord the most precious offering. The hearts of those who bear the good tidings of salvation are aglow with the spirit of praise. 6T 413.2"
Both passages discuss reflecting God's light to others. Matthew 5:16 speaks of letting your light shine through good works, while EGW speaks of reflecting the light God has caused to shine upon you. The core idea of being a beacon of God's presence is present in both.
"“It seems, brethren and friends, almost impossible for any one to think of preaching a sermon, a memorial sermon, commemorative of one whose life and labors have been a constant living sermon for nearly fourscore years. Seventy-eight years ago this summer, Sister White gave her heart to God; and during all those years, there has scarcely been any cessation or interruption in most ardent and earnest labor for the Master, and her life and what it represents in literature is the greatest eulogy that could possibly be pronounced on her funeral occasion. LS 453.2"
The EGW passage describes Sister White's life as a 'living sermon,' which aligns with the idea of letting one's light shine through good works, as described in Matthew 5:16. The passage emphasizes the impact of her life and labors, reflecting the glorification of God through her actions.
"Christian is compared to a precious stone that catches the glory of God and reflects it. 6T 435.1"
Both passages use the metaphor of light to describe how Christians should reflect God's glory to the world. While the EGW passage uses the image of a precious stone, and Matthew uses the image of light, the underlying concept of reflecting God's character is the same.
"Are any tempted to make their circumstances an excuse for failing to witness for Christ? Let them consider the situation of the disciples in Caesar's household—the depravity of the emperor, the profligacy of the court. We can hardly imagine circumstances more unfavorable to a religious life, and entailing greater sacrifice or opposition, than those in which these converts found themselves. Yet amidst difficulties and dangers they maintained their fidelity. Because of obstacles that seem insurmountable, the Christian may seek to excuse himself from obeying the truth as it is in Jesus; but he can offer no excuse that will bear investigation. Could he do this he would prove God unjust in that He had made for His children conditions of salvation with which they could not comply. AA 466.2"
The EGW passage uses the example of believers in Caesar's household to illustrate the principle of letting one's light shine even in difficult circumstances, echoing the sentiment of Matthew 5:16. The connection is thematic, focusing on witnessing for Christ regardless of external challenges.
"You are rising in true dignity and moral worth as you practice virtue and cherish uprightness in heart and life. Let not your character be affected by a taint of the leprosy of selfishness. A noble soul, united with a cultivated intellect, will make you men whom God will use in positions of sacred trust. 4T 562.1"
Both passages emphasize the importance of good works and moral character as a reflection of faith. The EGW passage speaks of virtue and uprightness, while Matthew 5:16 speaks of good works that glorify God. The connection is thematic rather than a direct allusion, but it is a meaningful parallel.
"And today God is still using His church to make known His purpose in the earth. Today the heralds of the cross are going from city to city, and from land to land, preparing the way for the second advent of Christ. The standard of God's law is being exalted. The Spirit of the Almighty is moving upon men's hearts, and those who respond to its influence become witnesses for God and His truth. In many places consecrated men and women may be seen communicating to others the light that has made plain to them the way of salvation through Christ. And as they continue to let their light shine, as did those who were baptized with the Spirit on the Day of Pentecost, they receive more and still more of the Spirit's power. Thus the earth is to be lightened with the glory of God. AA 53.2"
The EGW passage echoes the sentiment of Matthew 5:16, urging believers to let their light shine and be witnesses for God. The connection is thematic, focusing on the idea of believers reflecting God's light to the world.
"Enoch's walk with God was not in a trance or vision, but in all the duties of his daily life. He did not become a hermit, shutting himself entirely from the world; for he had a work to do for God in the world. In the family and in his intercourse with men, as a husband and father, a friend, a citizen, he was the steadfast, unwavering servant of the Lord. PP 85.1"
While not a direct quote, the EGW passage echoes the sentiment of Matthew 5:16. Both emphasize living a life that reflects one's faith in everyday actions and interactions, rather than isolating oneself. Enoch's example is used to illustrate this point, aligning with the broader principle of letting one's light shine.
"His relatives and friends might have been brought into the truth had he been what God would have him to be. But his set ways have made him disagreeable. He has used the truth as a subject to quarrel over. In spite of his father's opposition he has talked Bible subjects in his father's family, and has used the most objectionable subjects to quarrel over, instead of seeking in all humbleness of mind, and with an undying love for souls, to win to the truth and bring to the light. 2T 388.1"
The EGW passage discusses how someone's actions and attitude can either attract or repel others from the truth, which parallels the idea of letting one's light shine through good works to glorify God, as mentioned in Matthew 5:16.
"If you do not feel lighthearted and joyous, do not talk of your feelings. Cast no shadow upon the lives of others. A cold, sunless religion never draws souls to Christ. It drives them away from Him into the nets that Satan has spread for the feet of the straying. Instead of thinking of your discouragements, think of the power you can claim in Christ's name. Let your imagination take hold upon things unseen. Let your thoughts be directed to the evidences of the great love of God for you. Faith can endure trial, resist temptation, bear up under disappointment. Jesus lives as our advocate. All is ours that His mediation secures. MH 488.1"
Both passages emphasize the importance of reflecting a positive and encouraging demeanor to others, so that they may be drawn to God. Matthew 5:16 speaks of letting your light shine, while the EGW passage warns against casting a shadow on others' lives.
"The Minister in His Home God designs that in his home life the teacher of the Bible shall be an exemplification of the truths that he teaches. What a man is, has greater influence than what he says. Piety in the daily life will give power to the public testimony. Patience, consistency, and love will make an impression on hearts that sermons fail to reach. GW 204"
Both passages emphasize the importance of living a life that reflects one's beliefs, so that others may see good works and glorify God. The EGW passage directly amplifies the principle found in Matthew 5:16, applying it specifically to ministers.
"The unselfish labor of Christians in the past should be to us an object lesson and an inspiration. The members of God's church are to be zealous of good works, separating from worldly ambition and walking in the footsteps of Him who went about doing good. With hearts filled with sympathy and compassion, they are to minister to those in need of help, bringing to sinners a knowledge of the Saviour's love. Such work calls for laborious effort, but it brings a rich reward. Those who engage in it with sincerity of purpose will see souls won to the Saviour, for the influence that attends the practical carrying out of the divine commission is irresistible. AA 109.4"
Both passages emphasize the importance of good works as a reflection of faith and a means of glorifying God.
"If our talents are invested for the salvation of our fellow men, God will be glorified. Pride and position are made apologies for extravagance, vain show, ambition, and profligate selfishness. The Lord's talents, lent to man as a precious blessing, will, if abused, reflect upon him a terrible curse. Riches may be used by us to advance the cause of God and to relieve the wants of the widow and the fatherless. In so doing, we gather to ourselves rich blessings. Not only shall we receive expressions of gratitude from the recipients of our bounties, but the Lord Himself, who has placed the means in our hands for this very purpose, will make our souls like a watered garden whose waters fail not. When the reaping time shall come, who of us will have the inexpressible joy of seeing the sheaves we have gathered, as a recompense of our fidelity and our unselfish use of the talents the Lord has placed in our hands to use for His glory? 2T 668.4"
Both passages emphasize the importance of good works and glorifying God through our actions. EGW's statement about investing talents for the salvation of others and Matthew's call to let our light shine align thematically.
"Medical missionaries and workers in the gospel ministry are to be bound together by indissoluble ties. Their work is to be done with freshness and power. By their combined efforts the world is to be prepared for the second advent of Christ. Through their united labors the Sun of Righteousness is to rise, with healing in His wings, to lighten the benighted regions of the earth, where the people have long lived in gross darkness. Many who are now dwelling in the shadow of sin and death, as they see in God's faithful servants a reflection of the Light of the world, will realize that they have a hope of salvation, and they will open their hearts to receive the healing beams, and will in turn become light bearers to others yet in darkness. CT 468.2"
Both passages connect good works/ministry with reflecting light to others, leading them to God. The EGW passage specifically mentions 'a reflection of the Light of the world,' which aligns with the concept of letting your light shine.
"Ministers to Teach Health Reform Our ministers should become intelligent on health reform.... They should understand the laws that govern physical life, and their bearing upon the health of mind and soul. Thousands upon thousands know little of the wonderful body God has given them or of the care it should receive; they consider it of more importance to study subjects of far less consequence. The ministers have a work to do here. When they take a right position on this subject, much will be gained. In their own lives and homes they should obey the laws of life, practicing right principles and living healthfully. Then they will be able to speak correctly on this subject, leading the people higher and still higher in the work of reform. Living in the light themselves, they can bear a message of great value to those who are in need of just such testimony. GW 231"
Both passages emphasize the importance of living a life that reflects one's beliefs and teachings. Matthew 5:16 calls for letting one's light shine through good works, while the EGW passage emphasizes that ministers should practice health reform in their own lives to effectively teach it to others.
"“My Praise Shall Be Continually of Thee” After the woman of Capernaum had been healed by the touch of faith, Jesus desired her to acknowledge the blessing she had received. The gifts which the gospel offers are not to be secured by stealth or enjoyed in secret. MH 100"
Both passages emphasize the importance of openly acknowledging and sharing the blessings received from God. Matthew 5:16 encourages letting one's light shine, while the EGW passage speaks of acknowledging blessings and not keeping them secret.
"I wish I could find language to express the importance of our College. All should feel that it is one of God's instrumentalities to make himself known to man. The teachers may do a greater work than they have hitherto calculated upon. Minds are to be moulded, and character is to be developed by interested experiment. In the fear of God, every endeavor to develop the higher faculties, even if it is marked with great imperfection, should be encouraged and strengthened. The minds of many of the youth are rich in talents which are put to no available use, because they have lacked opportunity to develop them. Their physical powers have been strengthened by exercise; but the faculties of the mind lie hidden, because the discernment and God-given tact of the educator have not been exercised in bringing them into use. Aids to self-development must be given to the youth; they must be drawn out, stimulated, encouraged, and urged to action. CE 30.1"
Both passages emphasize the importance of developing and using one's talents and abilities to glorify God. The EGW passage speaks of developing the higher faculties and encouraging youth to use their talents, while Matthew 5:16 encourages believers to let their light shine so that others may see their good works and glorify God.
"A great work is to be accomplished by the setting forth of the saving truths of the Bible. This is the means ordained of God to stem the tide of moral corruption in the earth. Christ gave His life to make it possible for man to be restored to the image of God. It is the power of His grace that draws men together in obedience to the truth. Those who would experience more of the sanctification of the truth in their own souls should present this truth to those who are ignorant of it. Never will they find a more elevating, ennobling work. CT 249.2"
Both passages discuss the importance of sharing truth and letting one's light shine. EGW speaks of presenting truth to those ignorant of it, while Matthew 5:16 speaks of letting your light shine so others may see your good works.
"“Those who have received the truth may be poor, but they should not remain ignorant or defective in character, to give the same mould, by their influence, to others. When the church fully receives the light, darkness will be dispelled; and if in holiness of character they keep pace with the truth revealed, their light will grow brighter and brighter. The truth will do its refining work, restoring the moral image of God in man, and the darkness and confusion and strife of tongues which is the curse of so many churches, will cease. The power that God will give to His church, if they will only walk in the light as fast as it shines upon them, is scarcely conceived of. LS 298.3"
Both passages emphasize the importance of believers reflecting light and goodness to the world, leading to positive transformation.
"As the canvasser visits the people at their homes, he will often have opportunity to read to them from the Bible or from books that teach the truth. When he discovers those who are searching for truth he can hold Bible readings with them. These Bible readings are just what the people need. God will use in His service those who thus show a deep interest in perishing souls. Through them He will impart light to those who are ready to receive instruction. 6T 324.3"
Both passages discuss imparting light/truth to others. The EGW passage speaks of imparting light to those ready to receive instruction, while Matthew 5:16 speaks of letting your light shine so others may glorify God.
"It is to the honor of Christ that He makes His ministers a greater blessing to the church, through the working of the Holy Spirit, than are the stars to the world. The Saviour is to be their efficiency. If they will look to Him as He looked to His Father, they will do His works. As they make God their dependence, He will give them His brightness to reflect to the world. GW 14.1"
Both passages discuss reflecting God's light to the world. Matthew 5:16 speaks of letting your light shine, and EGW speaks of God giving ministers His brightness to reflect. The connection is clear and meaningful.
"Every leaf of this printed matter seemed precious in my eyes, for it was as a messenger of light to the world, bidding them prepare for the great event near at hand. Day after day I sat in bed propped up with pillows, performing my allotted task with trembling fingers. How carefully would I lay aside the precious bits of silver taken in return, which were to be expended for reading matter to enlighten and arouse those who were in darkness. I had no temptation to spend my earnings for my own personal gratification; the salvation of souls was the burden of my mind, and my heart ached for those who flattered themselves that they were living in security, while the message of warning was being given to the world. 1T 38.3"
The EGW passage describes her efforts to spread light and warning to the world through printed materials. This aligns with the general theme of Matthew 5:16, which encourages believers to let their light shine through good works. The connection is thematic, focusing on being a light to the world.
"Chapter 9—The Work and the Life God is the source of life and light and joy to the universe. Like rays of light from the sun, like the streams of water bursting from a living spring, blessings flow out from Him to all His creatures. And wherever the life of God is in the hearts of men, it will flow out to others in love and blessing. SC 77"
Both passages connect the life of God within individuals to outward expressions of good works and blessings that glorify God. EGW's 'life of God...will flow out to others in love and blessing' aligns with Matthew's call to 'let your light so shine'.
"If all were devoted to God, a precious light would shine forth from them, which would have a direct influence upon all who are brought in contact with them. But all need a work done for them. Some are far from God, variable and unstable as water; they have no idea of sacrifice. When they desire any special indulgence or pleasure, or any article of dress, they do not consider whether or not they can do without the article, or deny themselves the pleasure, and make a freewill offering to God. How many have considered that they were required to make some sacrifice? Although it may be of less value than that of the wealthy man who possesses his thousands, yet that which really costs self-denial would be a precious sacrifice, an offering to God. It would be a sweet-smelling savor, and come up from his altar like sweet incense. 2T 127.1"
Both passages connect shining light with good works and influence on others. EGW elaborates on the idea of sacrifice and devotion as a source of this light.
"Those connected with the Health Institute now located at Battle Creek should feel that they are engaged in an important and solemn work, and in no way should they pattern after the physicians at the institution at —— in matters of religion and amusements. Yet I saw that there would be danger of imitating them in many things and losing sight of the exalted character of this great work. And should those connected with this enterprise cease to look at their work from a high religious standpoint, and descend from the exalted principles of present truth to imitate in theory and practice those at the head of institutions where the sick are treated only for the recovery of health, the special blessing of God would not rest upon our institution more than upon those where corrupt theories are taught and practiced. 1T 554.1"
The EGW passage discusses the importance of maintaining a high religious standard in the Health Institute, so that God's blessing will rest upon it. This aligns with the idea of letting your light shine, so that others may glorify God.
"***** Life is a holy trust, which God alone can enable us to keep and to use to His glory. But He who formed the wonderful structure of the body will take special care to keep it in order if men do not work at cross-purposes with Him. Every talent entrusted to us He will help us to improve and use in accordance with the will of the Giver. Days, months, and years are added to our existence that we may improve our opportunities and advantages for working out our individual salvation, and by our unselfish life promoting the well-being of others. Thus may we build up the kingdom of Christ and make manifest the glory of God. 6T 379.1"
The EGW passage discusses improving opportunities and promoting the well-being of others to manifest the glory of God, which aligns with the theme of Matthew 5:16 about letting our light shine through good works to glorify God.
"The precious light was communicated from neighbor to neighbor. Family altars which had been broken down were again erected, and many were converted. 9T 36.1"
While not a direct quote, the idea of 'precious light communicated' and 'family altars' being erected connects thematically to letting your light shine before men. The connection is not as strong as a direct allusion, but the theme of spreading faith and good works is present.
"No recreation helpful only to themselves will prove so great a blessing to the children and youth as that which makes them helpful to others. Naturally enthusiastic and impressible, the young are quick to respond to suggestion. In planning for the culture of plants, let the teacher seek to awaken an interest in beautifying the school grounds and the schoolroom. A double benefit will result. That which the pupils seek to beautify they will be unwilling to have marred or defaced. A refined taste, a love of order, and a habit of care-taking will be encouraged; and the spirit of fellowship and co-operation developed will prove to the pupils a lifelong blessing. Ed 212.2"
Both passages connect good works and positive actions with a broader impact. EGW speaks of beautifying the school and developing fellowship, while Matthew 5:16 speaks of letting your light shine through good works to glorify God. The underlying principle of positive influence is shared.
"The Lord wants His workers to represent Him, the great missionary worker. The manifestation of rashness always does harm. The properties essential for Christian life must be learned daily in the school of Christ. He who is careless and heedless in uttering words or in writing words for publication to be sent broadcast into the world, sending forth expressions that can never be taken back, is disqualifying himself to be entrusted with the sacred work that devolves upon Christ's followers at this time. Those who practice giving harsh thrusts, are forming habits that will strengthen by repetition, and will have to be repented of. We should carefully examine our ways and our spirit, and see in what manner we are doing the work given us of God, a work which involves the destiny of souls. The very highest obligation is resting upon us. GW 326.3"
The idea of representing God through good works and avoiding rashness aligns with the principle of letting one's light shine, as described in Matthew 5:16.
can the parents say? They should set a right example before their children, and although the example of professed followers of Christ causes the children to think that their parents are too careful and severe in their restrictions, yet God will bless the efforts of these conscientious parents. If parents do not take a decided, firm course, their children will be borne down with the current, for Satan and his evil angels are working upon their minds, and the example of unconsecrated professors makes the work of overcoming far more laborious for them. Yet with faith in God and earnest prayer, believing parents should press on in the rugged path of duty. The way of the cross is an onward, upward way. And as we advance therein, seeking the things that are above, we must leave farther and farther in the distance the things which belong to the earth. While the world and carnal professors are rushing downward to death, those who climb the hill will have to put forth efforts or they will be ca…
Both passages highlight the importance of setting a good example and living a life that reflects God's values. Matthew 5:16 encourages believers to let their light shine, while EGW emphasizes the need for parents to set a right example for their children.
"Consecration of the Voice The gift of speech has been greatly abused and widely perverted from its intended purpose; but let those who claim to be children of the heavenly King awake to their responsibility, and make the most of this talent. Let no one say, “It is of no use for me to try to pray; for others do not hear me.” Rather let him say, “I will make earnest effort to overcome this God-dishonoring habit of speaking in a low, indistinct tone. I will put myself under discipline until my voice shall be audible even to those who are dull of hearing.” CT 245"
Both passages encourage believers to use their abilities (voice/light) to glorify God and be heard/seen by others. The connection is thematic, focusing on the outward expression of faith.
"The power of example is great. Sister A ventures to wear small hoops. Sister B says: It is no worse for me to wear hoops than for Sister A, and she wears them a little larger. Sister C imitates the example of Sisters A and B, and wears her hoops a little larger than A and B, but all contend that their hoops are small. 1T 278.2"
While not a direct quote or allusion, the EGW passage presents a negative example of how one's actions (wearing earrings) can influence others, contrasting with the positive influence encouraged in Matthew 5:16. The 'light' in Matthew is replaced by the 'example' in EGW.
"Missionary Families Missionary families are needed to settle in the waste places. Let farmers, financiers, builders, and those who are skilled in various arts and crafts, go to neglected fields, to improve the land, to establish industries, to prepare humble homes for themselves, and to help their neighbors. MH 194"
The EGW passage aligns with the principle of Matthew 5:16, which encourages good works to glorify God. The EGW passage suggests that missionary families, through their skills and service, can be a light to others and improve their communities.
"A serious and perhaps unsuspected hindrance to the success of the truth is to be found in our churches themselves. When an effort is made to present our faith to unbelievers, the members of the church too often stand back, as if they were not an interested party, and let all the burden rest upon the minister. For this reason the labor of our most able ministers has been at times productive of little good. The very best sermons may be preached, the message may be just what the people need, and yet no souls be gained as sheaves to present to Christ. GW 196"
Both passages discuss the importance of believers actively demonstrating their faith. Matthew 5:16 calls for good works to glorify God, while the EGW passage criticizes church members who don't actively participate in sharing their faith.
"Then let us educate our hearts and lips to speak the praise of God for His matchless love. Let us educate our souls to be hopeful and to abide in the light shining from the cross of Calvary. Never should we forget that we are children of the heavenly King, sons and daughters of the Lord of hosts. It is our privilege to maintain a calm repose in God. MH 253.1"
Both passages encourage believers to be a positive influence. Matthew 5:16 calls for letting our light shine, while EGW encourages speaking praise and hope, which would reflect positively.
At the time of Lot's removal to Sodom, corruption had not become universal, and God in His mercy permitted rays of light to shine amid the moral darkness. When Abraham rescued the captives from the Elamites, the attention of the people was called to the true faith. Abraham was not a stranger to the people of Sodom, and his worship of the unseen God had been a matter of ridicule among them; but his victory over greatly superior forces, and his magnanimous disposition of the prisoners and spoil, excited wonder and admiration. While his skill and valor were extolled, none could avoid the conviction that a divine power had made him conqueror. And his noble and unselfish spirit, so foreign to the self-seeking inhabitants of Sodom, was another evidence of the superiority of the religion which he had honored by his courage and fidelity. PP 157.2 Melchizedek, in bestowing the benediction upon Abraham, had acknowledged Jehovah as the source of his strength and the author of the victory: “Blesse…
Both passages discuss the idea of being a light to others through good works and actions. The EGW passage describes how Abraham's actions influenced the people of Sodom, while Matthew 5:16 is a general principle about letting your light shine.
"“Souls around us must be aroused and saved, or they perish. Not a moment have we to lose. We all have an influence that tells for the truth or against it. I desire to carry with me unmistakable evidences that I am one of Christ's disciples. We want something besides Sabbath religion. We need the living principle, and to daily feel individual responsibility. This is shunned by many, and the fruit is carelessness, indifference, a lack of watchfulness and spirituality. Where is the spirituality of the church? Where are men and women full of faith and the Holy Spirit? My prayer is: Purify Thy church, O God. For months I have enjoyed freedom, and I am determined to order my conversation and all my ways aright before the Lord. 1T 99.1"
Both passages emphasize the importance of demonstrating one's faith through actions and being a positive influence on others. EGW's desire to carry 'unmistakable evidences' aligns with letting one's light shine.
"***** Good works cost us a sacrifice, but it is in this very sacrifice that they provide discipline. These obligations bring us into conflict with natural feelings and propensities, and in fulfilling them we gain victory after victory over the objectionable traits of our characters. The warfare goes on, and thus we grow in grace. Thus we reflect the likeness of Christ and are prepared for a place among the blessed in the kingdom of God. 6T 262.3"
Both passages connect good works with reflecting God's character. Matthew 5:16 encourages believers to let their light shine through good works, so others may glorify God. The EGW passage describes good works as a means of reflecting Christ's likeness and preparing for the kingdom of God.
"principles of true health reform. Christianity is to be brought into the practical life. Earnest, thorough reformatory work is to be done. True Bible religion is an outflowing of the love of God for fallen man. God's people are to advance in straightforward lines to impress the hearts of those who are seeking for truth, who desire to act their part aright in this intensely earnest age. We are to present the principles of health reform before the people, doing all in our power to lead men and women to see the necessity of these principles, and to practice them.— Testimonies for the Church 6:376-379 . GW 232.2"
Both passages emphasize the importance of living out one's faith in a way that is visible and impactful to others. EGW connects this to health reform, while Matthew 5:16 speaks more generally about good works.
"prominence; yet all may fill positions of usefulness and trust, and may, by their persevering fidelity, do far more good than they have any idea that they can do. Those who embrace the truth should seek a clear understanding of the Scriptures and an experimental knowledge of a living Saviour. The intellect should be cultivated, the memory taxed. All intellectual laziness is sin, and spiritual lethargy is death. 4T 399.1"
Both passages encourage believers to actively demonstrate their faith through good works and to be a positive influence on others. The EGW passage focuses on the importance of intellectual and spiritual growth, while the Matthew verse speaks of letting one's light shine.
"with those who are leading out in this great work. Individual wrongs would have been reproved. Faithful labor would have brought up the Sabbathkeepers there, so that they would not have been behind other churches. But they have almost everything to learn. You should have borne a pointed testimony, impressing upon them the necessity of sacrificing, and all doing a part to bear the burden of the cause. You should have brought them up upon systematic benevolence, leading all to act a part and exert themselves to do something to advance the cause of truth. Your indefinite position, and leaving matters so loose and slack in —— has had a bad influence upon the cause there. The opposition you felt and talked out in regard to organization and the advance of God's people, has borne fruit which can be seen in many places in northern Wisconsin. 1T 315.2"
The EGW passage speaks about the necessity of members actively participating in the cause of truth, not just listening. Matthew 5:16 speaks of letting your light shine through good works, which aligns with the idea of active participation and advancing the cause.
"Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged. GC 94.1"
The EGW passage describes Wycliffe's 'purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry.' These qualities, when manifested, would cause others to see his good works and glorify God, which is the essence of Matthew 5:16. The connection is thematic, focusing on the impact of a righteous life.
"Those who receive are to impart to others. From every direction are coming calls for help. God calls upon men to minister gladly to their fellow men. Immortal crowns are to be won; the kingdom of heaven is to be gained; the world, perishing in ignorance, is to be enlightened. MH 103.4"
Both passages emphasize the importance of good works and sharing one's blessings to enlighten the world and glorify God. The EGW passage speaks of enlightening the world, while Matthew 5:16 speaks of letting your light shine.
Brethren and sisters, in behalf of our houses of publication we call upon you to take stock in these institutions. You have nothing to fear; invest your means where it will be doing good; scatter rays of light to the darkest parts of the world. There is no such thing as failure in this work. It is your privilege and duty to do now as your brethren did when there were but few friends of the cause of truth. Take stock in our houses of publication, that you may feel that you have an interest in them. Many invest their money in worldly speculations, and in doing this are robbed of every dollar. We ask you to show your liberality by making investments in our publishing work. It will do you good. Your money will not be lost, but will be placed at interest to increase your capital stock in heaven. Christ has given all for you; what will you give for Him? He asks your heart; give it to Him, it is His own. He asks your intellect; give it to Him, it is His own. He asks your money; give it to Him…
Both passages encourage believers to use their resources (money, light) to further God's work. Matthew 5:16 speaks of letting your light shine through good works to glorify God, while EGW urges investment in publishing houses to spread light and increase one's capital in heaven.
"Ezra became a mouthpiece for God, educating those about him in the principles that govern heaven. During the remaining years of his life, whether near the court of the king of Medo-Persia or at Jerusalem, his principal work was that of a teacher. As he communicated to others the truths he learned, his capacity for labor increased. He became a man of piety and zeal. He was the Lord's witness to the world of the power of Bible truth to ennoble the daily life. PK 609.2"
Both passages emphasize the importance of being a witness for God and influencing others through one's life and actions. Ezra's role as a teacher and his impact on those around him aligns with the principle of letting one's light shine as described in Matthew 5:16.
"It is not wise to gather together all the unpleasant recollections of a past life,—its iniquities and disappointments,—to talk over them and mourn over them until we are overwhelmed with discouragement. A discouraged soul is filled with darkness, shutting out the light of God from his own soul and casting a shadow upon the pathway of others. SC 117.3"
The EGW passage speaks of not casting a shadow on others, while Matthew 5:16 speaks of letting your light shine. There's a parallel in the impact one's state of mind has on others, but it's not a direct principle.
"and ornamental trees. There should be orchards, and every kind of produce should be cultivated that is adapted to the soil, that this place may become an object lesson to those living close by and afar off. 6T 187.1"
Both passages touch on the idea of being a positive example to others. Matthew 5:16 encourages believers to let their good works shine as a testimony, while the EGW passage suggests that the cultivated land should serve as an "object lesson." The connection is thematic, focusing on the idea of influencing others through positive actions or examples.
"“Wherefore, my beloved,” he continued, “as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do His good pleasure. Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain.” AA 481.3"
Both passages discuss shining as lights in the world, representing a thematic similarity. However, the EGW passage is more directly related to Philippians 2:15.
Those standing at the head of the publishing work should remember that they are an example to many; and they should be faithful in the public worship of God, just as they would have every workman in every department of the office faithful. If they are seen in the house of worship only occasionally, others will excuse themselves on account of their neglect. These businessmen can at any time talk fluently and intelligently on business matters, showing that they have not exercised their powers in this direction in vain. They have put tact and skill and knowledge into their work, but how important it is that their hearts, their minds, and all their powers be also trained for faithful service in the cause and worship of God; that they be able to point out the way of salvation through Christ in language eloquent in its simplicity. They should be men of earnest prayer and firm reliance upon God; men who, like Abraham, will order their households after them and will manifest a special interest…
The EGW passage emphasizes the importance of leaders setting a good example in worship, which aligns with the principle of letting one's light shine through good works to glorify God.
"Steadily and surely the darkness of ignorance and superstition was dispelled by the blessed light of the gospel. Freed from Romish oppression, the nation attained to a strength and greatness it had never before reached. Sweden became one of the bulwarks of Protestantism. A century later, at a time of sorest peril, this small and hitherto feeble nation—the only one in Europe that dared lend a helping hand—came to the deliverance of Germany in the terrible struggle of the Thirty Years’ War. All Northern Europe seemed about to be brought again under the tyranny of Rome. It was the armies of Sweden that enabled Germany to turn the tide of popish success, to win toleration for the Protestants,—Calvinists as well as Lutherans,—and to restore liberty of conscience to those countries that had accepted the Reformation. GC 244.2"
The EGW passage describes Sweden's role in preserving religious freedom, acting as a 'light' to other nations. This aligns with the general theme of Matthew 5:16, where believers are encouraged to let their light shine through good works. However, the connection is not direct or explicit.
“As I spent all my money in coming here, and was invited to have a home in Brother Thompson's family, I have been assisting Sister Thompson in her domestic affairs and sewing, at one dollar and fifty cents per week of five days each, as they do not wish me to work for them on Sunday, and I do not work on the Sabbath of the Lord, the only one the Bible recognizes. They are not at all anxious to have me leave them, notwithstanding our difference of belief; and he says I may have a home with them, only I must not make my belief prominent among his people. He has even invited me to fill his appointments when on his preaching tour, and I have done so. Sister Thompson needs a governess for her children, as the influences are so very pernicious outside, and the schools so vicious that she is not willing to send her dear ones among them until they are Christians, as she says. Their eldest son, today sixteen years of age, is a pious and devoted young man. They have partially adopted the health …
While not a direct quote, the passage describes EGW's actions and conduct in a way that reflects the principle of letting one's light shine through good works, even amidst differing beliefs. The context of her actions influencing others is present.
"The same course should be pursued toward the Signs . With slight variations, this paper has been increasing in interest and in moral worth as a pioneer sheet since its establishment. These periodicals are one in interest. They are two instrumentalities in the great field to do their specific work in disseminating light in this day of God's preparation. All should engage just as earnestly to build up the one as the other. 4T 598.5"
The periodicals are described as disseminating light, which aligns with the concept of letting your light shine before men.
Matthew 5:17
"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil."
"Jesus had not dwelt on the specifications of the law, but He did not leave His hearers to conclude that He had come to set aside its requirements. He knew that spies stood ready to seize upon every word that might be wrested to serve their purpose. He knew the prejudice that existed in the minds of many of His hearers, and He said nothing to unsettle their faith in the religion and institutions that had been committed to them through Moses. Christ Himself had given both the moral and the ceremonial law. He did not come to destroy confidence in His own instruction. It was because of His great reverence for the law and the prophets that He sought to break through the wall of traditional requirements which hemmed in the Jews. While He set aside their false interpretations of the law, He carefully guarded His disciples against yielding up the vital truths committed to the Hebrews. DA 307.2"
The EGW passage directly addresses the idea presented in Matthew 5:17, that Jesus did not come to destroy the law but to fulfill it. It explains how Jesus approached the law in his teachings.
"The Pharisees prided themselves on their obedience to the law; yet they knew so little of its principles through everyday practice that to them the Saviour's words sounded like heresy. As He swept away the rubbish under which the truth had been buried, they thought He was sweeping away the truth itself. They whispered to one another that He was making light of the law. He read their thoughts, and answered them, saying,— DA 307.3 “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” Here Jesus refutes the charge of the Pharisees. His mission to the world is to vindicate the sacred claims of that law which they charge Him with breaking. If the law of God could have been changed or abrogated, then Christ need not have suffered the consequences of our transgression. He came to explain the relation of the law to man, and to illustrate its precepts by His own life of obedience. DA 307.4"
The EGW passage directly quotes Matthew 5:17 and provides commentary on it.
"The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God's word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity. DA 287.4"
Both passages address the idea that Christ came to fulfill, not destroy, the law and the prophets. EGW expands on this by explaining how Christ removes the errors that had been attached to the truth, aligning with the concept of fulfilling the law in its true spirit.
"In the precepts of His holy law, God has given a perfect rule of life; and He has declared that until the close of time this law, unchanged in a single jot or tittle, is to maintain its claim upon human beings. Christ came to magnify the law and make it honorable. He showed that it is based upon the broad foundation of love to God and love to man, and that obedience to its precepts comprises the whole duty of man. In His own life He gave an example of obedience to the law of God. In the Sermon on the Mount He showed how its requirements extend beyond the outward acts and take cognizance of the thoughts and intents of the heart. AA 505.1"
The EGW passage directly echoes and expands upon Matthew 5:17, emphasizing Christ's fulfillment and magnification of the law. The connection is strong and explicit.
"Jesus had come to “magnify the law, and make it honorable.” He was not to lessen its dignity, but to exalt it. The scripture says, “He shall not fail nor be discouraged, till He have set judgment in the earth.” Isaiah 42:21, 4 . He had come to free the Sabbath from those burdensome requirements that had made it a curse instead of a blessing. DA 206.1"
Both passages address the idea that Jesus came to uphold, not destroy, the law. EGW directly states Jesus came to "magnify the law, and make it honorable," while Matthew 5:17 states Jesus came to fulfill the law.
"law, or the prophets.” MB 47.1"
The EGW passage directly quotes the phrase "law, or the prophets" which is a clear and direct reference to Matthew 5:17.
"Christ, during His earthly ministry, emphasized the binding claims of the Sabbath; in all His teaching He showed reverence for the institution He Himself had given. In His days the Sabbath had become so perverted that its observance reflected the character of selfish and arbitrary men rather than the character of God. Christ set aside the false teaching by which those who claimed to know God had misrepresented Him. Although followed with merciless hostility by the rabbis, He did not even appear to conform to their requirements, but went straight forward keeping the Sabbath according to the law of God. PK 183.1"
Matthew 5:17 establishes Christ's intention to fulfill the law, which EGW uses to support Christ's reverence for the Sabbath. This is a direct principle at work.
"While the Saviour's death brought to an end the law of types and shadows, it did not in the least detract from the obligation of the moral law. On the contrary, the very fact that it was necessary for Christ to die in order to atone for the transgression of that law, proves it to be immutable. PP 365.3"
EGW directly echoes the sentiment of Matthew 5:17, emphasizing that Christ's coming did not abolish the law but fulfilled it. The passage in PP further explains how Christ's death underscores the law's immutability, which is a direct principle derived from the idea of fulfillment.
"Christ came to the world with the accumulated love of eternity. Sweeping away the exactions which had encumbered the law of God, He showed that the law is a law of love, an expression of the Divine Goodness. He showed that in obedience to its principles is involved the happiness of mankind, and with it the stability, the very foundation and framework, of human society. Ed 76.3"
EGW directly interprets and expands on Jesus' statement about fulfilling the law, emphasizing its loving nature and connection to human happiness. It's more than a thematic parallel; it's a direct interpretation of the verse's implications.
"the reasons for observing the first day of the week instead of the day which God had sanctified. They could find no evidence in the Scriptures that the fourth commandment had been abolished, or that the Sabbath had been changed; the blessing which first hallowed the seventh day had never been removed. They had been honestly seeking to know and to do God's will; now, as they saw themselves transgressors of His law, sorrow filled their hearts, and they manifested their loyalty to God by keeping His Sabbath holy. GC 434.3"
The EGW passage discusses the immutability of God's law, which aligns with Jesus' statement in Matthew 5:17 about fulfilling, not destroying, the law. The connection is thematic, focusing on the enduring nature of God's law.
"The progress of reform depends upon a clear recognition of fundamental truth. While, on the one hand, danger lurks in a narrow philosophy and a hard, cold orthodoxy, on the other hand there is great danger in a careless liberalism. The foundation of all enduring reform is the law of God. We are to present in clear, distinct lines the need of obeying this law. Its principles must be kept before the people. They are as everlasting and inexorable as God Himself. MH 129.4"
EGW's statement about the law being the foundation of reform aligns with Jesus' declaration in Matthew 5:17 that he did not come to destroy the law but to fulfill it. Both emphasize the importance and continuation of the law.
"Christ disappointed the hope of worldly greatness. In the Sermon on the Mount He sought to undo the work that had been wrought by false education, and to give His hearers a right conception of His kingdom and of His own character. Yet He did not make a direct attack on the errors of the people. He saw the misery of the world on account of sin, yet He did not present before them a vivid delineation of their wretchedness. He taught them of something infinitely better than they had known. Without combating their ideas of the kingdom of God, He told them the conditions of entrance therein, leaving them to draw their own conclusions as to its nature. The truths He taught are no less important to us than to the multitude that followed Him. We no less than they need to learn the foundation principles of the kingdom of God. DA 299.3"
Both passages discuss Christ's purpose not being to destroy but to fulfill or correct existing understandings. EGW focuses on correcting false education, while Matthew focuses on fulfilling the law and prophets.
Matthew 5:17-19
"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."
"The claim so often put forth that Christ changed the Sabbath is disproved by His own words. In His Sermon on the Mount He said: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven,” Matthew 5:17-19 . GC 447.1"
Ellen White directly references Matthew 5:17-19 in this passage.
"In unmistakable language He testified to His regard for the law of Jehovah. “Think not that I am come to destroy the law, or the prophets,” He said; “I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” Matthew 5:17-19 . PK 183.2"
Ellen White directly references Matthew 5:17-19 in this passage.
"In the beginning, God gave His law to mankind as a means of attaining happiness and eternal life. Satan's only hope of thwarting the purpose of God is to lead men and women to disobey this law, and his constant effort has been to misrepresent its teachings and belittle its importance. His master stroke has been an attempt to change the law itself, so as to lead men to violate its precepts while professing to obey it. PK 178.2"
EGW's statement about Satan attempting to change the law to lead people to violate it while professing obedience aligns with Jesus's teaching in Matthew 5:17-19 about upholding the law and not teaching others to break even the least commandment. Both emphasize the importance of God's law and the consequences of disregarding it.
"In lands beyond the jurisdiction of Rome there existed for many centuries bodies of Christians who remained almost wholly free from papal corruption. They were surrounded by heathenism and in the lapse of ages were affected by its errors; but they continued to regard the Bible as the only rule of faith and adhered to many of its truths. These Christians believed in the perpetuity of the law of God and observed the Sabbath of the fourth commandment. Churches that held to this faith and practice existed in Central Africa and among the Armenians of Asia. GC 63.1"
The EGW passage describes groups holding to the perpetuity of God's law, including the Sabbath. This directly relates to Jesus' statement in Matthew 5:17-19 affirming the enduring nature of the law.
Matthew 5:18
"For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."
"“Till heaven and earth pass,” said Jesus, “one jot or one tittle shall in nowise pass from the law, till all be fulfilled.” The sun shining in the heavens, the solid earth upon which you dwell, are God's witnesses that His law is changeless and eternal. Though they may pass away, the divine precepts shall endure. “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Luke 16:17 . The system of types that pointed to Jesus as the Lamb of God was to be abolished at His death; but the precepts of the Decalogue are as immutable as the throne of God. DA 308.3"
The EGW passage directly quotes Matthew 5:18.
"The Sabbath was not for Israel merely, but for the world. It had been made known to man in Eden, and, like the other precepts of the Decalogue, it is of imperishable obligation. Of that law of which the fourth commandment forms a part, Christ declares, “Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law.” So long as the heavens and the earth endure, the Sabbath will continue as a sign of the Creator's power. And when Eden shall bloom on earth again, God's holy rest day will be honored by all beneath the sun. “From one Sabbath to another” the inhabitants of the glorified new earth shall go up “to worship before Me, saith the Lord.” Matthew 5:18 ; Isaiah 66:23 . DA 283.2"
EGW directly quotes Matthew 5:18 to support her point about the law's permanence.
"The infinite love of God has been manifested in the gift of His only-begotten Son to redeem a lost race. Christ came to the earth to reveal to men the character of His Father, and His life was filled with deeds of divine tenderness and compassion. And yet Christ Himself declares, “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.” Matthew 5:18 . The same voice that with patient, loving entreaty invites the sinner to come to Him and find pardon and peace, will in the judgment bid the rejecters of His mercy, “Depart from Me, ye cursed.” Matthew 25:41 . In all the Bible, God is represented not only as a tender father but as a righteous judge. Though He delights in showing mercy, and “forgiving iniquity and transgression and sin,” yet He “will by no means clear the guilty.” Exodus 34:7 . PP 469.2"
Ellen White directly references Matthew 5:18 in this passage.
"The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour's words: “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.” Matthew 5:18 . The law of God, being a revelation of His will, a transcript of His character, must forever endure, “as a faithful witness in heaven.” Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: “Forever, O Lord, Thy word is settled in heaven.” “All His commandments are sure. They stand fast for ever and ever.” Psalm 119:89 ; 111:7, 8 . GC 434.1"
Ellen White directly references Matthew 5:18 in this passage.
"are as immutable as the eternal throne. Not one command has been annulled, not a jot or tittle has been changed. Those principles that were made known to man in Paradise as the great law of life will exist unchanged in Paradise restored. When Eden shall bloom on earth again, God's law of love will be obeyed by all beneath the sun. MB 50.2"
The EGW passage explicitly references the concept of the law not changing 'one jot or tittle,' which is a direct allusion to Matthew 5:18. The EGW passage expands on the implications of this immutability.
Matthew 5:19
"Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."
"“Whosoever ... shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.”— Matthew 5:19 . That is, he shall have no place therein. For he who willfully breaks one commandment, does not, in spirit and truth, keep any of them. “Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” James 2:10 . MB 51"
Ellen White directly references Matthew 5:19 in this passage.
"But what can be done to teach children and youth the evils of a practice of which parents, teachers, and ministers set them the example? Little boys, hardly emerged from babyhood, may be seen smoking their cigarettes. If one speaks to them about it, they say, “My father uses tobacco.” They point to the minister or the Sunday-school superintendent and say, “Such a man smokes; what harm for me to do as he does?” Many workers in the temperance cause are addicted to the use of tobacco. What power can such persons have to stay the progress of intemperance? MH 329.2"
The passage highlights the negative impact of setting a bad example, especially for those in positions of influence, echoing the principle that those who break the least commandment and teach others to do so will be least in the kingdom of heaven.
"Such are the warnings which God has given to guard men against changing in any manner that which He has revealed or commanded. These solemn denunciations apply to all who by their influence lead men to regard lightly the law of God. They should cause those to fear and tremble who flippantly declare it a matter of little consequence whether we obey God's law or not. All who exalt their own opinions above divine revelation, all who would change the plain meaning of Scripture to suit their own convenience, or for the sake of conforming to the world, are taking upon themselves a fearful responsibility. The written word, the law of God, will measure the character of every man and condemn all whom this unerring test shall declare wanting. GC 268.2"
Both passages address the importance of upholding and teaching God's commandments. Matthew 5:19 emphasizes the consequences of breaking even the least commandment and teaching others to do so. The EGW passage echoes this sentiment by warning against leading others to disregard God's law.
"letter of the law of Ten Commandments. The one obeyed the spirit of these commandments, while the others were content to profess an exalted faith in them; but what is faith without works? When the advocates of the law of God plant their feet firmly upon its principles, showing that they are not merely loyal in name but loyal at heart, carrying out in their daily lives the spirit of God's commandments, and exercising true benevolence to man, then will they have moral power to move the world. It is impossible for those who profess allegiance to the law of God to correctly represent the principles of that sacred Decalogue while slighting its holy injunctions to love their neighbor as themselves. 4T 58.1"
Both passages discuss the importance of not only knowing but also doing the commandments. Matthew 5:19 speaks of those who break the commandments and teach others to do so being called least, while EGW speaks of the importance of carrying out the spirit of God's commandments in daily life. The principle of obedience to God's law is central to both.
Young preachers, and men who have once been ministers, who have been coarse and rough in their manners, making expressions in their conversation which were not perfectly modest and chaste, are not fit to engage in this work until they give evidence of an entire reform. One word spoken unadvisedly may do more harm than a series of meetings held by them will do good. They leave the standard of truth, which should be ever exalted, lowered to the dust before the community. Their converts generally come up no higher than the standard raised for them by the ministers. Men who are standing between the living and the dead should be just right. The minister should not be off his guard for a single moment. He is laboring to elevate others by bringing them up upon the platform of truth. Let him show to others that the truth has done something for him. He should see the evil of these careless, rough, vulgar expressions, and should put away and despise everything of this character. Unless he does t…
Both passages address the impact of a leader's actions and teachings on their followers. Matthew 5:19 speaks of the consequences of breaking and teaching others to break commandments, while the EGW passage speaks of ministers lowering the standard of truth and their converts not rising higher. There is a clear parallel in the impact of leadership.
Matthew 5:20
"For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."
"“Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.”— Matthew 5:20 . The scribes and Pharisees had accused not only Christ but His disciples as sinners because of their disregard of the rabbinical rites and observances. Often the disciples had been perplexed and troubled by censure and accusation from those whom they had been accustomed to revere as religious teachers. Jesus unveiled the deception. He declared that the righteousness upon which the Pharisees set so great value was worthless. The Jewish nation had claimed to be the special, loyal people who were favored of God; but Christ represented their religion as devoid of saving faith. All their pretensions of piety, their human inventions and ceremonies, and even their boasted performance of the outward requirements of the law, could not avail to make them holy. They were not pure in heart or noble and Christlike in character. MB 53"
Ellen White directly references Matthew 5:20 in this passage.
Matthew 5:21-22
"Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."
"Jesus takes up the commandments separately, and explains the depth and breadth of their requirement. Instead of removing one jot of their force, He shows how far-reaching their principles are, and exposes the fatal mistake of the Jews in their outward show of obedience. He declares that by the evil thought or the lustful look the law of God is transgressed. One who becomes a party to the least injustice is breaking the law and degrading his own moral nature. Murder first exists in the mind. He who gives hatred a place in his heart is setting his feet in the path of the murderer, and his offerings are abhorrent to God. DA 310.2"
EGW directly references and explains the principles outlined in Matthew 5:21-22 regarding the deeper meaning of the commandments.
"In the precepts of His holy law, God has given a perfect rule of life; and He has declared that until the close of time this law, unchanged in a single jot or tittle, is to maintain its claim upon human beings. Christ came to magnify the law and make it honorable. He showed that it is based upon the broad foundation of love to God and love to man, and that obedience to its precepts comprises the whole duty of man. In His own life He gave an example of obedience to the law of God. In the Sermon on the Mount He showed how its requirements extend beyond the outward acts and take cognizance of the thoughts and intents of the heart. AA 505.1"
The EGW passage refers to the Sermon on the Mount and the extension of the law's requirements to thoughts and intents. Matthew 5:21-22 is a specific example of this extension, making the connection valid.
Matthew 5:22
"But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."
"“Whosoever shall say to his brother, Raca [vain fellow], shall be in danger of the council.” In the gift of His Son for our redemption, God has shown how high a value He places upon every human soul, and He gives to no man liberty to speak contemptuously of another. We shall see faults and weaknesses in those about us, but God claims every soul as His property—His by creation, and doubly His as purchased by the precious blood of Christ. All were created in His image, and even the most degraded are to be treated with respect and tenderness. God will hold us accountable for even a word spoken in contempt of one soul for whom Christ laid down His life. MB 56.3"
EGW quotes Matthew 5:22 and expands on its meaning, connecting it to the value God places on each soul.
"“Whosoever shall say, Thou fool, shall be in danger of the hell of fire.” R.V. In the Old Testament the word “fool” is used to designate an apostate, or one who has abandoned himself to wickedness. Jesus says that whoever shall condemn his brother as an apostate or a despiser of God shows that he himself is worthy of the same condemnation. MB 57.2"
EGW quotes and interprets Matthew 5:22, specifically the phrase 'Thou fool'.
"“Everyone who is angry with his brother shall be in danger of the judgment.”— Matthew 5:22 , R. V. Through Moses the Lord had said, “Thou shalt not hate thy brother in thine heart.... Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself.” Leviticus 19:17, 18 . The truths which Christ presented were the same that had been taught by the prophets, but they had become obscured through hardness of heart and love of sin. MB 55"
Ellen White directly references Matthew 5:22 in this passage.
Matthew 5:23
"Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;"
"The Saviour goes farther than this. He says, “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” Many are zealous in religious services, while between them and their brethren are unhappy differences which they might reconcile. God requires them to do all in their power to restore harmony. Until they do this, He cannot accept their services. The Christian's duty in this matter is clearly pointed out. DA 310.5"
The EGW passage directly quotes and elaborates on Matthew 5:23, providing context and application of the verse regarding reconciliation before offering gifts. This is a clear and explicit allusion.
Matthew 5:23-24
"Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."
"Jesus said, “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.” The sacrificial offerings expressed faith that through Christ the offerer had become a partaker of the mercy and love of God. But for one to express faith in God's pardoning love, while he himself indulged an unloving spirit, would be a mere farce. MB 58.2"
The EGW passage directly quotes Matthew 5:23-24 and elaborates on its meaning.
"When one who professes to serve God wrongs or injures a brother, he misrepresents the character of God to that brother, and the wrong must be confessed, he must acknowledge it to be sin, in order to be in harmony with God. Our brother may have done us a greater wrong than we have done him, but this does not lessen our responsibility. If when we come before God we remember that another has aught against us, we are to leave our gift of prayer, of thanksgiving, of freewill offering, and go to the brother with whom we are at variance, and in humility confess our own sin and ask to be forgiven. MB 58.3"
The EGW passage directly references and expands upon the teaching in Matthew 5:23-24.
"One of Christ's last commands to His disciples was “Love one another as I have loved you.” John 13:34 . Do we obey this command, or are we indulging sharp, unchristlike traits of character? If we have in any way grieved or wounded others, it is our duty to confess our fault and seek for reconciliation. This is an essential preparation that we may come before God in faith, to ask His blessing. COL 144.2"
EGW references John 13:34 about loving one another and then connects it to the need for reconciliation when we have wronged someone. This aligns with the principle in Matthew 5:23-24 about reconciling with a brother before offering a gift to God. The connection is strong and relevant.
Matthew 5:24
"Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."
"“Be reconciled to thy brother.”— Matthew 5:24 . The love of God is something more than a mere negation; it is a positive and active principle, a living spring, ever flowing to bless others. If the love of Christ dwells in us, we shall not only cherish no hatred toward our fellows, but we shall seek in every way to manifest love toward them. MB 58"
Ellen White directly references Matthew 5:24 in this passage.
Matthew 5:28
"But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart."
"This commandment forbids not only acts of impurity, but sensual thoughts and desires, or any practice that tends to excite them. Purity is demanded not only in the outward life but in the secret intents and emotions of the heart. Christ, who taught the far-reaching obligation of the law of God, declared the evil thought or look to be as truly sin as is the unlawful deed. PP 308.7"
EGW's statement about the commandment against adultery forbidding impure thoughts and desires directly reflects Jesus' teaching in Matthew 5:28.
"“Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” — Matthew 5:28 . The Jews prided themselves on their morality and looked with horror upon the sensual practices of the heathen. The presence of the Roman officers whom the imperial rule had brought into Palestine was a continual offense to the people, for with these foreigners had come in a flood of heathen customs, lust, and dissipation. In Capernaum, Roman officials with their gay paramours haunted the parades and promenades, and often the sound of revelry broke upon the stillness of the lake as their pleasure boats glided over the quiet waters. The people expected to hear from Jesus a stern denunciation of this class, but what was their astonishment as they listened to words that laid bare the evil of their own hearts! MB 59"
Ellen White directly references Matthew 5:28 in this passage.
"The righteousness of Christ will not cover one cherished sin. A man may be a law-breaker in heart; yet if he commits no outward act of transgression, he may be regarded by the world as possessing great integrity. But God's law looks into the secrets of the heart. Every act is judged by the motives that prompt it. Only that which is in accord with the principles of God's law will stand in the judgment. COL 316.2"
Both passages emphasize that sin exists in the heart, not just in outward actions. Matthew 5:28 is a specific example of this principle, and EGW's statement echoes and expands upon it.
"You should control your thoughts. This will not be an easy task; you cannot accomplish it without close and even severe effort. Yet God requires this of you; it is a duty resting upon every accountable being. You are responsible to God for your thoughts. If you indulge in vain imaginations, permitting your mind to dwell upon impure subjects, you are, in a degree, as guilty before God as if your thoughts were carried into action. All that prevents the action is the lack of opportunity. Day and night dreaming and castle-building are bad and exceedingly dangerous habits. When once established, it is next to impossible to break up such habits, and direct the thoughts to pure, holy, elevated themes. You will have to become a faithful sentinel over your eyes, ears, and all your senses if you would control your mind and prevent vain and corrupt thoughts from staining your soul. The power of grace alone can accomplish this most desirable work. You are weak in this direction. 2T 561.1"
The EGW passage directly expands on the principle Jesus taught in Matthew 5:28, that thoughts and intentions are as important as actions in God's eyes. She applies this principle to various forms of impure thoughts and emphasizes the need for self-control.
"Paul dwelt especially upon the far-reaching claims of God's law. He showed how it extends to the deep secrets of man's moral nature and throws a flood of light upon that which has been concealed from the sight and knowledge of men. What the hands may do or the tongue may utter—what the outer life reveals—but imperfectly shows man's moral character. The law searches his thoughts, motives, and purposes. The dark passions that lie hidden from the sight of men, the jealousy, hatred, lust, and ambition, the evil deeds meditated upon in the dark recesses of the soul, yet never executed for want of opportunity—all these God's law condemns. AA 424.1"
Both passages discuss the law's reach into the inner thoughts and motives, not just outward actions. Matthew 5:28 is a specific example of this principle, and EGW expands on it.
"The sin of evilspeaking begins with the cherishing of evil thoughts. Guile includes impurity in all its forms. An impure thought tolerated, an unholy desire cherished, and the soul is contaminated, its integrity compromised. “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.” If we would not commit sin, we must shun its very beginnings. Every emotion and desire must be held in subjection to reason and conscience. Every unholy thought must be instantly repelled. To your closet, followers of Christ. Pray in faith and with all the heart. Satan is watching to ensnare your feet. You must have help from above if you would escape his devices. 5T 177.1"
Both passages address the importance of controlling thoughts and desires to avoid sin. Matthew 5:28 speaks of lustful thoughts leading to adultery in the heart, while EGW expands on this principle, stating that evil thoughts lead to sin.
Matthew 5:29
"And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."
"There is order in heaven, and God is well pleased with the efforts of His people in trying to move with system and order in His work on earth. I saw that there should be order in the church of God, and that system is needed in carrying forward successfully the last great message of mercy to the world. God is leading His people in the plan of systematic benevolence, and this is one of the very points to which God is bringing up His people which will cut the closest with some. With them this cuts off the right arm, and plucks out the right eye, while to others it is a great relief. To noble, generous souls the demands upon them seem very small, and they cannot be content to do so little. Some have large possessions, and if they lay by them in store for charitable purposes as God has prospered them, the offering seems to them like a large sum. The selfish heart clings as closely to a small offering as to a larger one, and makes a small sum look very large. 1T 191.1"
EGW directly quotes and applies the phrase 'cut off the right arm, and plucks out the right eye,' which is a clear allusion to Matthew 5:29. She uses it metaphorically to describe the pain some feel when asked to give systematically.
"Any habit or practice that would lead into sin, and bring dishonor upon Christ, would better be put away, whatever the sacrifice. That which dishonors God cannot benefit the soul. The blessing of heaven cannot attend any man in violating the eternal principles of right. And one sin cherished is sufficient to work the degradation of the character, and to mislead others. If the foot or the hand would be cut off, or even the eye would be plucked out, to save the body from death, how much more earnest should we be to put away sin, that brings death to the soul! DA 439.1"
EGW directly alludes to the teaching of Jesus in Matthew 5:29 about plucking out an eye or cutting off a hand to avoid sin, applying it to the need to put away sin to save the soul.
Matthew 5:29-30
"And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."
"There must be a revival of the strait testimony. The path to heaven is no smoother now than in the days of our Saviour. All our sins must be put away. Every darling indulgence that hinders our religious life must be cut off. The right eye or the right hand must be sacrificed if it cause us to offend. Are we willing to renounce our own wisdom and to receive the kingdom of heaven as a little child? Are we willing to part with self- righteousness? Are we willing to give up our chosen worldly associates? Are we willing to sacrifice the approbation of men? The prize of eternal life is of infinite value. Will we put forth efforts and make sacrifices proportionate to the worth of the object to be attained? 5T 222.3"
The EGW passage directly quotes and applies the imagery of plucking out the eye and cutting off the hand from Matthew 5:29-30.
"In order for us to reach this high ideal, that which causes the soul to stumble must be sacrificed. It is through the will that sin retains its hold upon us. The surrender of the will is represented as plucking out the eye or cutting off the hand. Often it seems to us that to surrender the will to God is to consent to go through life maimed or crippled. But it is better, says Christ, for self to be maimed, wounded, crippled, if thus you may enter into life. That which you look upon as disaster is the door to highest benefit. MB 61.1"
The EGW passage directly quotes and interprets Matthew 5:29-30, making it an explicit allusion.
Matthew 5:30
"And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell."
"“If thy right hand causeth thee to stumble, cut it off, and cast it from thee.”— Matthew 5:30 , R. V. To prevent disease from spreading to the body and destroying life, a man would submit to part even with his right hand. Much more should he be willing to surrender that which imperils the life of the soul. MB 60"
Ellen White directly references Matthew 5:30 in this passage.
"“If thy hand cause thee to stumble,” the Saviour said, “Cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell.” Mark 9:43-45, R.V. If to save the body from death, the foot or the hand should be cut off, or even the eye plucked out, how much more earnest should the Christian be to put away sin, which brings death to the soul! AA 312.2"
The EGW passage directly quotes Mark 9:43-45 (which is a parallel passage to Matthew 5:30) and then applies the principle of radical self-discipline to the Christian life. The connection is clear and intentional.
Matthew 5:33
"Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:"
"I saw that the Lord still has something to do with the laws of the land. While Jesus is in the sanctuary, God's restraining Spirit is felt by rulers and people. But Satan controls to a great extent the mass of the world, and were it not for the laws of the land, we should experience much suffering. I was shown that when it is actually necessary, and they are called upon to testify in a lawful manner, it is no violation of God's word for His children to solemnly take God to witness that what they say is the truth, and nothing but the truth. 1T 202.1"
EGW's statement about solemnly taking God to witness the truth relates to the concept of oaths and truthfulness. Matthew 5:33 addresses the importance of fulfilling oaths made to the Lord. While not a direct quote, there's a connection in the theme of truthfulness and oaths before God.
Matthew 5:34
"But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:"
"“Swear not at all.”— Matthew 5:34 . The reason for this command is given: We are not to swear “by the heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black.” R.V. MB 66"
Ellen White directly references Matthew 5:34 in this passage.
"***** Chapter 37—Oath Taking I saw that some of God's children have made a mistake in regard to oath taking, and Satan has taken advantage of this to oppress them, and take from them their Lord's money. I saw that the words of our Lord, “Swear not at all,” do not touch the judicial oath. “Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” This refers to common conversation. Some exaggerate in their language. Some swear by their own life; others swear by their head—as sure as they live; as sure as they have a head. Some take heaven and earth to witness that such things are so. Some hope that God will strike them out of existence if what they are saying is not true. It is this kind of common swearing against which Jesus warns His disciples. 1T 201"
EGW directly quotes and interprets Matthew 5:34.
Matthew 5:37
"But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil."
"God's word condemns also the use of those meaningless phrases and expletives that border on profanity. It condemns the deceptive compliments, the evasions of truth, the exaggerations, the misrepresentations in trade, that are current in society and in the business world. “Let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one.” Matthew 5:37 , R.V. Ed 236.1"
EGW directly quotes Matthew 5:37, making it a clear and intentional allusion.
"Jesus proceeded to lay down a principle that would make oath taking needless. He teaches that the exact truth should be the law of speech. “Let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one.” R.V. MB 67.3"
EGW directly quotes Matthew 5:37 to support her point about truthful speech. The connection is undeniable.
"***** Chapter 37—Oath Taking I saw that some of God's children have made a mistake in regard to oath taking, and Satan has taken advantage of this to oppress them, and take from them their Lord's money. I saw that the words of our Lord, “Swear not at all,” do not touch the judicial oath. “Let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.” This refers to common conversation. Some exaggerate in their language. Some swear by their own life; others swear by their head—as sure as they live; as sure as they have a head. Some take heaven and earth to witness that such things are so. Some hope that God will strike them out of existence if what they are saying is not true. It is this kind of common swearing against which Jesus warns His disciples. 1T 201"
EGW directly quotes and interprets Matthew 5:37.
Matthew 5:39
"But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also."
“Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.”— Matthew 5:39 , R. V. Occasions of irritation to the Jews were constantly arising from their contact with the Roman soldiery. Detachments of troops were stationed at different points throughout Judea and Galilee, and their presence reminded the people of their own degradation as a nation. With bitterness of soul they heard the loud blast of the trumpet and saw the troops forming around the standard of Rome and bowing in homage to this symbol of her power. Collisions between the people and the soldiers were frequent, and these inflamed the popular hatred. Often as some Roman official with his guard of soldiers hastened from point to point, he would seize upon the Jewish peasants who were laboring in the field and compel them to carry burdens up the mountainside or render any other service that might be needed. This was in accordance with the Roman law and custom, and resistance to s…
Ellen White directly references Matthew 5:39 in this passage.
Matthew 5:42
"Give to him that asketh thee, and from him that would borrow of thee turn not thou away."
"“Give to him that asketh thee, and from him that would borrow of thee turn not thou away.” “The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth.” Matthew 5:42 ; Psalm 37:21 . MH 188.2"
EGW directly quotes Matthew 5:42.
"Jesus added, “Give to him that asketh thee, and from him that would borrow of thee turn not thou away.” The same lesson had been taught through Moses: “Thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.” Deuteronomy 15:7, 8 . This scripture makes plain the meaning of the Saviour's words. Christ does not teach us to give indiscriminately to all who ask for charity; but He says, “Thou shalt surely lend him sufficient for his need;” and this is to be a gift, rather than a loan; for we are to “lend, hoping for nothing again.” MB 72.2"
EGW directly quotes and explains Matthew 5:42 and Deuteronomy 15:7-8, making the connection explicit.
Matthew 5:43
"Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy."
"Among the Jews this question caused endless dispute. They had no doubt as to the heathen and the Samaritans; these were strangers and enemies. But where should the distinction be made among the people of their own nation, and among the different classes of society? Whom should the priest, the rabbi, the elder, regard as neighbor? They spent their lives in a round of ceremonies to make themselves pure. Contact with the ignorant and careless multitude, they taught, would cause defilement that would require wearisome effort to remove. Were they to regard the “unclean” as neighbors? DA 498.3"
Both passages discuss the interpretation of 'neighbor' and the tendency to limit its application to certain groups while excluding others. EGW provides historical context to the interpretation of 'neighbor' in Jesus' time, which is directly related to the teaching in Matthew 5:43.
Matthew 5:43-48
"Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect."
"This question Christ answered in the parable of the good Samaritan. He showed that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is every one who is the property of God. COL 376.2"
Both passages discuss the concept of loving one's neighbor and extending compassion beyond one's immediate circle. While EGW focuses on the practical application of neighborly love as demonstrated in the Good Samaritan parable, Matthew 5:43-48 emphasizes loving even one's enemies. The underlying theme of inclusive love connects the two.
Matthew 5:44
"But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;"
"“Love your enemies,” He bids us; “bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven;” “for He is kind unto the unthankful and to the evil.” “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” “Be ye therefore merciful, as your Father also is merciful.” Matthew 5:44, 45 ; Luke 6:35 ; Matthew 5:45 ; Luke 6:36 . MH 423.2"
The EGW passage directly quotes Matthew 5:44.
"You have brought upon yourself many grievances that could have been avoided had you possessed a meek and quiet spirit. You provoke contention; for when your will is crossed, your spirit rises for conflict. Your disposition to rule is a constant source of trouble to yourself. Your nature has become jealous and distrustful. You are overbearing, and stir up strife by faultfinding and hasty condemnation. You have so long cultivated a spirit of retaliation that you continually need the grace of God to soften and subdue your nature. The dear Saviour has said: “Bless them that curse you,” “and pray for them which despitefully use you, and persecute you.” 4T 134.2"
The EGW passage directly quotes Matthew 5:44, making it an explicit allusion.
"“Love your enemies.”— Matthew 5:44 . The Saviour's lesson, “Resist not him that is evil,” was a hard saying for the revengeful Jews, and they murmured against it among themselves. But Jesus now made a still stronger declaration: MB 73"
Ellen White directly references Matthew 5:44 in this passage.
The principles of kindness, mercy, and love, taught and exemplified by our Saviour, are a transcript of the will and character of God. Christ declared that He taught nothing except that which He had received from His Father. The principles of the divine government are in perfect harmony with the Saviour's precept, “Love your enemies.” God executes justice upon the wicked, for the good of the universe, and even for the good of those upon whom His judgments are visited. He would make them happy if He could do so in accordance with the laws of His government and the justice of His character. He surrounds them with the tokens of His love, He grants them a knowledge of His law, and follows them with the offers of His mercy; but they despise His love, make void His law, and reject His mercy. While constantly receiving His gifts, they dishonor the Giver; they hate God because they know that He abhors their sins. The Lord bears long with their perversity; but the decisive hour will come at las…
The EGW passage directly quotes and expands upon the concept of loving one's enemies, which is the core message of Matthew 5:44.
The leaders at Jerusalem had sent out spies to find some pretext for putting Christ to death. He responded by giving them an evidence of His love for humanity, His respect for the law, and His power to deliver from sin and death. Thus He bore witness of them: “They have rewarded Me evil for good, and hatred for My love.” Psalm 109:5 . He who on the mount gave the precept, “Love your enemies,” Himself exemplified the principle, not rendering “evil for evil, or railing for railing: but contrariwise blessing.” Matthew 5:44 ; 1 Peter 3:9 . DA 265.3 The same priests who condemned the leper to banishment certified his cure. This sentence, publicly pronounced and registered, was a standing testimony for Christ. And as the healed man was reinstated in the congregation of Israel, upon the priests’ own assurance that there was not a taint of the disease upon him, he himself was a living witness for his Benefactor. Joyfully he presented his offering, and magnified the name of Jesus. The priests w…
The EGW passage directly quotes and applies Matthew 5:44 to Christ's actions.
"The severity with which the jailer had treated the apostles had not aroused their resentment. Paul and Silas had the spirit of Christ, not the spirit of revenge. Their hearts, filled with the love of the Saviour, had no room for malice against their persecutors. AA 216.1"
The EGW passage directly illustrates the principle of loving one's enemies, as taught by Jesus in Matthew 5:44. Paul and Silas's lack of resentment towards the jailer exemplifies this principle.
"“Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven.” MB 73.3 Such was the spirit of the law which the rabbis had misinterpreted as a cold and rigid code of exactions. They regarded themselves as better than other men, and as entitled to the special favor of God by virtue of their birth as Israelites; but Jesus pointed to the spirit of forgiving love as that which would give evidence that they were actuated by any higher motives than even the publicans and sinners, whom they despised. MB 73.4"
EGW directly quotes Matthew 5:44, making the connection explicit.
"But the command, “Go ye into all the world,” is not to be lost sight of. We are called upon to lift our eyes to the “regions beyond.” Christ tears away the wall of partition, the dividing prejudice of nationality, and teaches a love for all the human family. He lifts men from the narrow circle which their selfishness prescribes; He abolishes all territorial lines and artificial distinctions of society. He makes no difference between neighbors and strangers, friends and enemies. He teaches us to look upon every needy soul as our brother, and the world as our field. DA 823.1"
EGW's statement about making no difference between friends and enemies and looking upon every needy soul as our brother aligns with the principle of loving one's enemies as taught in Matthew 5:44.
"Until the judgment you will never know the influence of a kind, considerate course toward the inconsistent, the unreasonable, the unworthy. When we meet with ingratitude and betrayal of sacred trusts, we are roused to show our contempt or indignation. This the guilty expect; they are prepared for it. But kind forbearance takes them by surprise and often awakens their better impulses and arouses a longing for a nobler life. MH 495.1"
The EGW passage echoes the principle of loving one's enemies and showing kindness even to those who are undeserving, as taught in Matthew 5:44. It specifically addresses how to respond to ingratitude and betrayal with forbearance, which aligns with the broader concept of loving one's enemies.
"able to attend school but little. It seemed impossible for me to study and to retain what I learned. The same girl who was the cause of my misfortune was appointed monitor by our teacher, and it was among her duties to assist me in my writing and other lessons. She always seemed sincerely sorry for the great injury she had done me, although I was careful not to remind her of it. She was tender and patient with me, and seemed sad and thoughtful as she saw me laboring under serious disadvantages to get an education. 1T 12.3"
The EGW passage describes the girl who caused her misfortune showing kindness and remorse. This aligns with the principle of loving one's enemies as taught in Matthew 5:44. The connection is more than superficial.
Matthew 5:45
"That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."
"The Jews held that God loved those who served Him,—according to their view, those who fulfilled the requirements of the rabbis,—and that all the rest of the world lay under His frown and curse. Not so, said Jesus; the whole world, the evil and the good, lies in the sunshine of His love. This truth you should have learned from nature itself; for God “maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” MB 74.2"
EGW directly quotes Matthew 5:45 to support her point. This is a clear and undeniable explicit allusion.
"Chapter 34—A Consecrated Ministry In His life and lessons Christ has given a perfect exemplification of the unselfish ministry which has its origin in God. God does not live for Himself. By creating the world, and by upholding all things, He is constantly ministering to others. “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Matthew 5:45 . This ideal of ministry the Father committed to His Son. Jesus was given to stand at the head of humanity, by His example to teach what it means to minister. His whole life was under a law of service. He served all, ministered to all. AA 359"
The EGW passage directly quotes Matthew 5:45 to illustrate God's unselfish ministry.
"origin in God. God does not live for Himself. By creating the world, and by upholding all things, He is constantly ministering for others. “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Matthew 5:45 . This ideal of ministry God has committed to His Son. Jesus was given to stand at the head of humanity, that by His example He might teach what it means to minister. His whole life was under a law of service. He served all, ministered to all. Thus He lived the law of God, and by His example showed how we are to obey it. DA 649.4"
Ellen White directly references Matthew 5:45 in this passage.
"The healing of the waters of Jericho was accomplished, not by any wisdom of man, but by the miraculous interposition of God. Those who had rebuilt the city were undeserving of the favor of Heaven; yet He who “maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust,” saw fit in this instance to reveal, through this token of compassion, His willingness to heal Israel of their spiritual maladies. Matthew 5:45 . PK 231.1"
Ellen White directly references Matthew 5:45 in this passage.
"“Love your enemies,” He bids us; “bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven;” “for He is kind unto the unthankful and to the evil.” “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” “Be ye therefore merciful, as your Father also is merciful.” Matthew 5:44, 45 ; Luke 6:35 ; Matthew 5:45 ; Luke 6:36 . MH 423.2"
Ellen White directly references Matthew 5:45 in this passage.
If you have chosen such a life, you know that you are spending money for that which is not bread, and labor for that which satisfieth not. There come to you hours when you realize your degradation. Alone in the far country you feel your misery, and in despair you cry, “O wretched man that I am! who shall deliver me from the body of this death?” Romans 7:24 . It is the statement of a universal truth which is contained in the prophet's words, “Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.” Jeremiah 17:5, 6 . God “maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” ( Matthew 5:45 ); but men have the power to shut themselves away from sunshine and shower. So while the Sun of Righteousness shines, and the showers o…
Ellen White directly references Matthew 5:45 in this passage.
"God is always giving; and upon whom are His gifts bestowed? Upon those who are faultless in character? “He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Matthew 5:45 . Notwithstanding the sinfulness of humanity, notwithstanding that we so often grieve the heart of Christ and prove ourselves most undeserving, yet when we ask His forgiveness, He does not turn us away. His love is freely extended to us, and He bids us: Love one another as I have loved you. John 13:34 . 6T 284.1"
Ellen White directly references Matthew 5:45 in this passage.
"This world was established and is sustained by the compassionate love of the Creator. God is the giver of all we have. He calls upon us to return to Him a portion of the abundance He has bestowed on us. Think of the care He gives the earth, sending the rain and sunshine in their season, to cause vegetation to flourish. He bestows His favors on the just and on the unjust. Shall not the recipients of His blessings show their gratitude by giving of their means to help suffering humanity? 9T 50.1"
The EGW passage directly reflects the principle in Matthew 5:45 that God sends rain and sunshine on both the just and the unjust. The passage explicitly mentions this concept.
"Christ came to break down every wall of partition. He came to show that His gift of mercy and love is as unconfined as the air, the light, or the showers of rain that refresh the earth. 9T 190.4"
Both passages use the imagery of natural elements (sun and rain) to illustrate God's impartial love and mercy, which extends to all people regardless of their righteousness.
"It is not by inherent power that year by year the earth yields its bounties and continues its march around the sun. The hand of the Infinite One is perpetually at work guiding this planet. It is God's power continually exercised that keeps the earth in position in its rotation. It is God who causes the sun to rise in the heavens. He opens the windows of heaven and gives rain. MH 416.3"
Both passages attribute the rising of the sun and the giving of rain to God. EGW expands on the concept, but the core idea is directly linked.
"The only means which God has ordained to advance His cause is to bless men with property. He gives them the sunshine and the rain; He causes vegetation to flourish; He gives health and ability to acquire means. All our blessings come from His bountiful hand. In turn He would have men and women show their gratitude by returning Him a portion in tithes and offerings—in thank offerings, in freewill offerings, in trespass offerings. 5T 150.1"
Both passages connect God's blessings (sunshine and rain) with His provision for all. EGW extends this to include health and ability to acquire means, and then links it to the responsibility of returning tithes and offerings.
"Light is a blessing, a universal blessing, pouring forth its treasures on a world unthankful, unholy, demoralized. So it is with the light of the Sun of Righteousness. The whole earth, wrapped as it is in the darkness of sin, and sorrow, and pain, is to be lighted with the knowledge of God's love. From no sect, rank, or class of people is the light shining from heaven's throne to be excluded. COL 418.3"
Both passages highlight the universal nature of God's blessings, extending even to the unthankful and unholy, symbolized by the sun shining on both good and evil.
"Meeting in Maine We left Ballard Vale Tuesday morning, September 3, to attend the Maine camp meeting. We enjoyed a quiet rest at the home of Brother Morton, near Portland. He and his good wife made our tarry with them very pleasant. We were upon the Maine camp ground before the Sabbath, and were happy to meet here some of the tried friends of the cause. There are some who are ever at their post of duty, come sunshine or come storm. There is also a class of sunshine Christians. When everything goes well and is agreeable to their feelings, they are fervent and zealous; but when there are clouds and disagreeable things to meet, these will have nothing to say or do. The blessing of God rested upon the active workers, while those who did nothing were not benefited by the meeting as they might have been. The Lord was with His ministers, who labored faithfully in presenting both doctrinal and practical subjects. LS 237"
The EGW passage discusses 'sunshine Christians' who are only fervent when things are easy, contrasting them with those who are always at their post. This echoes the sentiment in Matthew 5:45, where God's blessings (sun and rain) are given to both the good and the evil, the just and the unjust. The EGW passage applies this principle to Christian behavior, contrasting fair-weather believers with steadfast ones.
"Though the people of Gergesa had not received Jesus, He did not leave them to the darkness they had chosen. When they bade Him depart from them, they had not heard His words. They were ignorant of that which they were rejecting. Therefore He again sent the light to them, and by those to whom they would not refuse to listen. DA 340.2"
Both passages deal with God/Jesus extending grace even to those who reject Him. The EGW passage illustrates this principle with the Gergesenes, while the Matthew verse states the general principle of God's impartiality in blessing both good and evil.
"He passed by no human being as worthless, but sought to apply the healing remedy to every soul. In whatever company He found Himself He presented a lesson appropriate to the time and the circumstances. Every neglect or insult shown by men to their fellow men only made Him more conscious of their need of His divine-human sympathy. He sought to inspire with hope the roughest and most unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. MH 25.5"
Both passages emphasize God's love and care for all people, regardless of their status or character. EGW's passage illustrates how Jesus embodied this principle, while Matthew 5:45 states the principle directly. The connection is valid and meaningful.
"There is life in the seed, there is power in the soil; but unless an infinite power is exercised day and night, the seed will yield no returns. The showers of rain must be sent to give moisture to the thirsty fields, the sun must impart heat, electricity must be conveyed to the buried seed. The life which the Creator has implanted, He alone can call forth. Every seed grows, every plant develops, by the power of God. COL 63.2"
Both passages highlight God's role in providing for the earth and its inhabitants through natural elements. The EGW passage specifically mentions rain and sun, while Matthew 5:45 speaks of God making the sun rise and sending rain. The connection lies in the shared theme of God's provision through natural phenomena.
God claims the whole earth as His vineyard. Though now in the hands of the usurper, it belongs to God. By redemption no less than by creation it is His. For the world Christ's sacrifice was made. “God so loved the world, that He gave His only begotten Son.” John 3:16 . It is through that one gift that every other is imparted to men. Daily the whole world receives blessing from God. Every drop of rain, every ray of light shed on our unthankful race, every leaf and flower and fruit, testifies to God's long forbearance and His great love. COL 301.3 And what returns are made to the great Giver? How are men treating the claims of God? To whom are the masses of mankind giving the service of their lives? They are serving mammon. Wealth, position, pleasure in the world, is their aim. Wealth is gained by robbery, not of man only, but of God. Men are using His gifts to gratify their selfishness. Everything they can grasp is made to minister to their greed and their love of selfish pleasure. COL …
Both passages discuss God's blessings being given to all, regardless of their righteousness. The EGW passage uses this as a basis for discussing ingratitude, while Matthew 5:45 uses it to illustrate God's nature. The connection is thematic and meaningful.
"Now sin has marred God's perfect work, yet that handwriting remains. Even now all created things declare the glory of His excellence. There is nothing, save the selfish heart of man, that lives unto itself. No bird that cleaves the air, no animal that moves upon the ground, but ministers to some other life. There is no leaf of the forest, or lowly blade of grass, but has its ministry. Every tree and shrub and leaf pours forth that element of life without which neither man nor animal could live; and man and animal, in turn, minister to the life of tree and shrub and leaf. The flowers breathe fragrance and unfold their beauty in blessing to the world. The sun sheds its light to gladden a thousand worlds. The ocean, itself the source of all our springs and fountains, receives the streams from every land, but takes to give. The mists ascending from its bosom fall in showers to water the earth, that it may bring forth and bud. DA 20.2"
Both passages discuss God's impartial provision for all. Matthew 5:45 mentions God sending rain and sunshine on both the just and unjust, while EGW describes the various elements of nature ministering to all life, reflecting a similar principle of universal provision.
"By the parable of the foolish rich man, Christ showed the folly of those who make the world their all. This man had received everything from God. The sun had been permitted to shine upon his land; for its rays fall on the just and on the unjust. The showers of heaven descend on the evil and on the good. The Lord had caused vegetation to flourish, and the fields to bring forth abundantly. The rich man was in perplexity as to what he should do with his produce. His barns were full to overflowing, and he had no place to put the surplus of his harvest. He did not think of God, from whom all his mercies had come. He did not realize that God had made him a steward of His goods that he might help the needy. He had a blessed opportunity of being God's almoner, but he thought only of ministering to his own comfort. COL 256.1"
The passage mentions that God's blessings (sun and rain) fall on both the just and the unjust, which directly reflects the teaching in Matthew 5:45.
"The life of Christ established a religion in which there is no caste, a religion by which Jew and Gentile, free and bond, are linked in a common brotherhood, equal before God. No question of policy influenced His movements. He made no difference between neighbors and strangers, friends and enemies. That which appealed to His heart was a soul thirsting for the waters of life. MH 25.4"
Both passages emphasize God's impartiality and love for all, regardless of their status or character. The EGW passage expands on this principle by highlighting Christ's actions, while Matthew 5:45 provides the theological basis for it.
In whatever company He found Himself, He presented a lesson that was appropriate to the time and the circumstances. He sought to inspire with hope the most rough and unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. Often He met those who had drifted under Satan's control, and who had no power to break from his snare. To such a one, discouraged, sick, tempted, and fallen, Jesus would speak words of tenderest pity, words that were needed and could be understood. Others He met who were fighting a hand-to- hand battle with the adversary of souls. These He encouraged to persevere, assuring them that they would win; for angels of God were on their side, and would give them the victory. Those whom He thus helped were convinced that here was One in whom they could trust with perfect confidence. He would not betray the secrets they poured into His sympathizing ear. DA 91.1…
Both passages discuss being children of God. The EGW passage speaks of Jesus helping people become children of God, while the Matthew verse describes God's impartiality towards all, just and unjust. The connection is thematic, but not a direct principle.
Matthew 5:47
"And if ye salute your brethren only, what do ye more than others? do not even the publicans so?"
"In the sermon on the mount Christ said, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven.” Matthew 7:21 . The test of sincerity is not in words, but in deeds. Christ does not say to any man, What say ye more than others? but, “What do ye more than others?” Matthew 5:47 . Full of meaning are His words, “If ye know these things, happy are ye if ye do them.” John 13:17 . Words are of no value unless they are accompanied with appropriate deeds. This is the lesson taught in the parable of the two sons. COL 272.2"
Ellen White directly references Matthew 5:47 in this passage.
Matthew 5:48
"Be ye therefore perfect, even as your Father which is in heaven is perfect."
"God's ideal for His children is higher than the highest human thought can reach. The living God has given in His holy law a transcript of His character. The greatest Teacher the world has ever known is Jesus Christ; and what is the standard He has given for all who believe in Him? “Be ye therefore perfect, even as your Father which is in heaven is perfect.” Matthew 5:48 . As God is perfect in His high sphere of action, so man may be perfect in his human sphere. CT 365.2"
EGW directly quotes Matthew 5:48 and builds her argument around it. This is a clear and explicit reference.
"“We felt that this first camp meeting must be, as far as possible, a sample of what every other camp meeting held in the future ought to be. Over and over again I said to the people: ‘See, saith He, that thou make all things according to the pattern showed to thee in the mount.’ Hebrews 8:5 .... Jesus said to His disciples, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’ Matthew 5:48 .” LS 341.6"
Ellen White directly references Matthew 5:48 in this passage.
"Christ is the greatest Teacher that the world has ever known. And what is the standard that He holds before all who believe in Him? “Be ye therefore perfect, even as your Father which is in heaven is perfect.” Matthew 5:48 . As God is perfect in His sphere, so man may be perfect in his sphere. 8T 64.1"
Ellen White directly references Matthew 5:48 in this passage.
"We are living in an atmosphere of satanic witchery. The enemy will weave a spell of licentiousness around every soul that is not barricaded by the grace of Christ. Temptations will come; but if we watch against the enemy, and maintain the balance of self-control and purity, the seducing spirits will have no influence over us. Those who do nothing to encourage temptation will have strength to withstand it when it comes; but those who keep themselves in an atmosphere of evil will have only themselves to blame if they are overcome and fall from their steadfastness. In the future, good reasons will be seen for the warnings given regarding seducing spirits. Then will be seen the force of Christ's words, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” Matthew 5:48 . CT 257.2"
Ellen White directly references Matthew 5:48 in this passage.
"Higher than the highest human thought can reach is God's ideal for His children. Godliness—godlikeness— is the goal to be reached. Before the student there is opened a path of continual progress. He has an object to achieve, a standard to attain, that includes everything good, and pure, and noble. He will advance as fast and as far as possible in every branch of true knowledge. But his efforts will be directed to objects as much higher than mere selfish and temporal interests as the heavens are higher than the earth. Ed 18.4"
The EGW passage directly echoes the call to perfection found in Matthew 5:48, elaborating on the process and goal of achieving godliness. The connection is strong and intentional.
"The Jews had been wearily toiling to reach perfection by their own efforts, and they had failed. Christ had already told them that their righteousness could never enter the kingdom of heaven. Now He points out to them the character of the righteousness that all who enter heaven will possess. Throughout the Sermon on the Mount He describes its fruits, and now in one sentence He points out its source and its nature: Be perfect as God is perfect. The law is but a transcript of the character of God. Behold in your heavenly Father a perfect manifestation of the principles which are the foundation of His government. MB 77.1"
The EGW passage directly quotes and explains Matthew 5:48, "Be perfect as God is perfect." This is a clear and direct allusion.
"God will accept only those who are determined to aim high. He places every human agent under obligation to do his best. Moral perfection is required of all. Never should we lower the standard of righteousness in order to accommodate inherited or cultivated tendencies to wrong-doing. We need to understand that imperfection of character is sin. All righteous attributes of character dwell in God as a perfect, harmonious whole, and every one who receives Christ as a personal Saviour is privileged to possess these attributes. COL 330.2"
Both passages emphasize the importance of striving for moral perfection. Matthew 5:48 is a direct command to be perfect as God is perfect, and EGW reinforces this by stating that moral perfection is required and that imperfection of character is sin. She further explains how this perfection can be attained through Christ.
"Christ does not lessen the claims of the law. In unmistakable language He presents obedience to it as the condition of eternal life—the same condition that was required of Adam before his fall. The Lord expects no less of the soul now than He expected of man in Paradise, perfect obedience, unblemished righteousness. The requirement under the covenant of grace is just as broad as the requirement made in Eden—harmony with God's law, which is holy, just, and good. COL 391.2"
Both passages emphasize the importance of perfection. Matthew 5:48 calls for perfection like God's, and the EGW passage states that God expects perfect obedience and unblemished righteousness, similar to what was expected of Adam.
"The condition of eternal life is now just what it always has been,—just what it was in Paradise before the fall of our first parents,—perfect obedience to the law of God, perfect righteousness. If eternal life were granted on any condition short of this, then the happiness of the whole universe would be imperiled. The way would be open for sin, with all its train of woe and misery, to be immortalized. SC 62.1"
Both passages discuss the concept of perfection. Matthew 5:48 calls for believers to be perfect, while the EGW passage states that perfect obedience and righteousness are the condition for eternal life. The EGW passage amplifies the idea of striving for perfection as a requirement for salvation.
"Nothing less than perfect obedience can meet the standard of God's requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached. MH 180.4"
Both passages discuss the concept of perfection as a standard set by God. Matthew 5:48 commands believers to "be ye therefore perfect," while the EGW passage states that "Nothing less than perfect obedience can meet the standard of God's requirement." While not a direct quote, the thematic connection is strong.
"I saw that a very extensive work could not be accomplished in a short time, as it would not be an easy matter to find physicians whom God could approve and who would work together harmoniously, disinterestedly, and zealously for the good of suffering humanity. It should ever be kept prominent that the great object to be attained through this channel is not only health, but perfection, and the spirit of holiness, which cannot be attained with diseased bodies and minds. This object cannot be secured by working merely from the worldling's standpoint. God will raise up men and qualify them to engage in the work, not only as physicians of the body, but of the sin-sick soul, as spiritual fathers to the young and inexperienced. 1T 554.2"
The EGW passage mentions perfection as an object to be attained, which directly echoes the call to be perfect as the Father in heaven is perfect.
"My dear brother, you should set your face to be a man after God's own heart. What others may venture to do or say that is not strictly in accordance with the Christian standard should be no excuse for you. You must stand before the Judge of all the earth, not to answer for another, but for yourself. We have an individual responsibility, and no man's defects of character will be the least excuse for our guilt; for Christ has given us in His character a perfect pattern, a faultless life. 4T 357.3"
Both passages discuss striving for perfection. Matthew 5:48 commands us to be perfect as God is, while EGW emphasizes Christ as a perfect pattern and faultless life to emulate.
"The Highest Possible Development I do not wish anyone to receive from the words I have written the impression that the standard of education in our schools is to be in any way lowered. Every student should remember that the Lord requires him to make of himself all that is possible, that he may wisely teach others also. Our students should tax the mental powers; every faculty should reach the highest possible development. CT 393"
Both passages encourage striving for the highest possible development or perfection, aligning with a core principle of Christian living.
"***** Earnest workers have no time to dwell upon the defects of others. They behold the Saviour, and by beholding become changed into His likeness. He is the One whose example we are to follow in our character building. In His life upon the earth He plainly revealed the divine nature. We should strive to be perfect in our sphere, as He was perfect in His sphere. No longer are the members of the church to remain unconcerned in regard to the formation of right characters. Placing themselves under the molding influence of the Holy Spirit, they are to form characters that are a reflection of the divine character. 8T 86.2"
EGW's statement about striving to be perfect aligns with the principle of Matthew 5:48, which calls for perfection as the Father in heaven is perfect.
His perfection of character, for usefulness in this life and for a holy heaven. He came to our world and lived as He requires His followers to live. His was a life of self-denial and constant self-sacrifice. If we encourage selfishness and ease and the gratification of inclination, and do not put forth our best efforts to co-operate with God in the wonderful work of elevating, ennobling, and purifying us, that we may become sons and daughters of God, then we do not meet His requirements; we sustain a continual loss in this life, and we shall eventually lose the future, immortal life. God wants you to work, not with self-disparagement nor in discouragement, but with the strongest faith and hope, with cheerfulness and joy, representing Christ to the world. The religion of Jesus is joy, peace, and happiness. As we search the Scriptures, and see the infinite condescension of the Father in giving Jesus to the world that all who believe in Him may have everlasting life, every power of our be…
Both passages discuss striving for perfection, reflecting God's character.
"The true teacher is not satisfied with second-rate work. He is not satisfied with directing his students to a standard lower than the highest which it is possible for them to attain. He cannot be content with imparting to them only technical knowledge, with making them merely clever accountants, skillful artisans, successful tradesmen. It is his ambition to inspire them with principles of truth, obedience, honor, integrity, and purity— principles that will make them a positive force for the stability and uplifting of society. He desires them, above all else, to learn life's great lesson of unselfish service. Ed 29.2"
Matthew 5:48 calls for striving for perfection. EGW's passage echoes this by stating that a true teacher aims for the highest possible standard for their students, reflecting the principle of striving for excellence and reaching one's full potential.
"A Broad Foundation The highest of all sciences is the science of soul saving. The greatest work to which human beings can aspire is the work of winning men from sin to holiness. For the accomplishment of this work, a broad foundation must be laid. A comprehensive education is needed—an education that will demand from parents and teachers such thought and effort as mere instruction in the sciences does not require. Something more is called for than the culture of the intellect. Education is not complete unless the body, the mind, and the heart are equally educated. The character must receive proper discipline for its fullest and highest development. All the faculties of mind and body are to be developed and rightly trained. It is a duty to cultivate and to exercise every power that will render us more efficient workers for God. MH 398"
Both passages discuss striving for perfection/completeness. The EGW passage emphasizes holistic development (body, mind, heart) as a foundation for soul-saving, while Matthew 5:48 calls for perfection like God's. The connection is thematic rather than a direct principle.