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 6:1
"Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven."
“Take heed that ye do not your alms before men, to be seen of them.” Some think this text teaches that they must be secret in their works of charity. And they do but very little, excusing themselves because they do not know just how to give. But Jesus explained it to His disciples as follows: “Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward.” They gave to be regarded noble and generous by men. They received praise of men, and Jesus taught His disciples that this was all the reward they would have. With many, the left hand does not know what the right hand does, for the right hand does nothing worthy of the notice of the left hand. This lesson of Jesus to His disciples was to rebuke those who wished to receive glory of men. They performed their almsgiving at some very public gathering; and before doing this, a public proclama…
EGW directly quotes Matthew 6:1.
"Christ's own words make His meaning plain, that in acts of charity the aim should not be to secure praise and honor from men. Real godliness never prompts an effort at display. Those who desire words of praise and flattery, and feed upon them as a sweet morsel, are Christians in name only. MB 80.4"
The EGW passage is a clear exposition and application of the principle found in Matthew 6:1, warning against performing acts of charity for the sake of human praise.
"We are to give in sincerity, not to make a show of our good deeds, but from pity and love to the suffering ones. Sincerity of purpose, real kindness of heart, is the motive that Heaven values. The soul that is sincere in its love, wholehearted in its devotion, God regards as more precious than the golden wedge of Ophir. MB 81.1"
Both passages directly address the principle of giving alms or doing good deeds without seeking recognition or reward from others. The EGW passage reinforces the idea that sincerity and genuine kindness are more important than outward displays, aligning with Matthew 6:1.
"The Lord desires us to rest in Him without a question as to our measure of reward. When Christ abides in the soul, the thought of reward is not uppermost. This is not the motive that actuates our service. It is true that in a subordinate sense we should have respect to the recompense of reward. God desires us to appreciate His promised blessings. But He would not have us eager for rewards nor feel that for every duty we must receive compensation. We should not be so anxious to gain the reward as to do what is right, irrespective of all gain. Love to God and to our fellow men should be our motive. COL 398.1"
Both passages address the principle of serving without primary focus on reward. Matthew 6:1 warns against performing good deeds for the sake of being seen and rewarded by others, while the EGW passage emphasizes that love for God and others should be the primary motive, not the expectation of compensation. The EGW passage expands on the principle introduced in Matthew.
"Many receive applause for virtues which they do not possess. The Searcher of hearts weighs the motives, and often deeds highly applauded by men are recorded by Him as springing from selfishness and base hypocrisy. Every act of our lives, whether excellent and praiseworthy, or deserving of censure, is judged by the Searcher of hearts according to the motives which prompted it. GW 275.3"
The EGW passage directly reflects the principle in Matthew 6:1 about not doing good deeds for the sake of human praise. Both passages address the issue of seeking recognition for virtuous acts, warning against the danger of hypocrisy and the importance of genuine motives.
"life, but which the people had failed to comprehend. They could not understand how, having such great power, He neglected to use it in securing what they regarded as the chief good. Their spirit and motives and methods were the opposite of His. While they claimed to be very jealous for the honor of the law, self-glory was the real object which they sought; and Christ would make it manifest to them that the lover of self is a transgressor of the law. MB 79.1"
Both passages address the issue of performing religious acts for outward show and recognition rather than genuine piety. The EGW passage expands on the motivations behind such actions, aligning with the principle in Matthew 6:1.
"Jesus had shown in what righteousness consists, and had pointed to God as its source. Now He turned to practical duties. In almsgiving, in prayer, in fasting, He said, let nothing be done to attract attention or win praise to self. Give in sincerity, for the benefit of the suffering poor. In prayer, let the soul commune with God. In fasting, go not with the head bowed down, and heart filled with thoughts of self. The heart of the Pharisee is a barren and profitless soil, in which no seeds of divine life can flourish. It is he who yields himself most unreservedly to God that will render Him the most acceptable service. For through fellowship with God men become workers together with Him in presenting His character in humanity. DA 312.1"
The EGW passage directly elaborates on the principles Jesus taught in Matthew 6:1 regarding almsgiving, prayer, and fasting, emphasizing sincerity and avoiding outward displays for personal gain. It's a clear amplification of the biblical text.
"Saul's zeal was for himself, and not for the honor of God. He declared his object to be, not “that the Lord may be avenged on His enemies,” but “that I may be avenged on mine enemies.” PP 624.2"
The EGW passage highlights Saul's self-serving motives, contrasting them with genuine service to God. Matthew 6:1 warns against performing righteous acts for the sake of being seen by others, emphasizing the importance of pure motives. The underlying principle of avoiding self-centeredness and seeking God's glory connects the two passages.
"With every gift and offering there should be a suitable object before the giver, not to uphold any in idleness, not to be seen of men or to get a great name, but to glorify God by advancing His cause. Some make large donations to the cause of God while their brother who is poor, may be suffering close by them, and they do nothing to relieve him. Little acts of kindness performed for their brother in a secret manner would bind their hearts together, and would be noticed in heaven. I saw that in their prices and wages the rich should make a difference in favor of the afflicted and widows and the worthy poor among them. But it is too often the case that the rich take advantage of the poor, reaping every benefit that is to be gained, and exacting the last penny for every favor. It is all written in heaven. “I know thy works.” 1T 194.1"
Both passages address the issue of giving with the wrong motives, specifically to be seen by others. The EGW passage expands on this principle, applying it to various aspects of giving and service. Matthew 6:1 is a direct principle that EGW is elaborating on.
Matthew 6:1-4
"Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly."
"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 introduces the Sermon on the Mount, which includes Matthew 6. The specific verses about almsgiving are examples of the principles taught in the Sermon on the Mount.
Matthew 6:2
"Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward."
“Take heed that ye do not your alms before men, to be seen of them.” Some think this text teaches that they must be secret in their works of charity. And they do but very little, excusing themselves because they do not know just how to give. But Jesus explained it to His disciples as follows: “Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward.” They gave to be regarded noble and generous by men. They received praise of men, and Jesus taught His disciples that this was all the reward they would have. With many, the left hand does not know what the right hand does, for the right hand does nothing worthy of the notice of the left hand. This lesson of Jesus to His disciples was to rebuke those who wished to receive glory of men. They performed their almsgiving at some very public gathering; and before doing this, a public proclama…
EGW directly quotes Matthew 6:2.
"In the days of Christ the Pharisees were continually trying to earn the favor of Heaven in order to secure the worldly honor and prosperity which they regarded as the reward of virtue. At the same time they paraded their acts of charity before the people in order to attract their attention and gain a reputation for sanctity. MB 79.3"
The EGW passage directly describes the actions of the Pharisees as being motivated by a desire for worldly honor and recognition, mirroring the scenario depicted in Matthew 6:2 where hypocrites perform alms to be seen by others.
"Jesus rebuked their ostentation, declaring that God does not recognize such service and that the flattery and admiration of the people, which they so eagerly sought, was the only reward they would ever receive. MB 80.1"
The EGW passage directly references the idea that the Pharisees' reward is the praise of men, which is the central point of Matthew 6:2. It's a clear echo of the biblical text.
"The multitudes were amazed at this teaching, which was so at variance with the precepts and example of the Pharisees. The people had come to think that happiness consisted in the possession of the things of this world, and that fame and the honor of men were much to be coveted. It was very pleasing to be called “Rabbi,” and to be extolled as wise and religious, having their virtues paraded before the public. This was regarded as the crown of happiness. But in the presence of that vast throng, Jesus declared that earthly gain and honor were all the reward such persons would ever receive. He spoke with certainty, and a convincing power attended His words. The people were silenced, and a feeling of fear crept over them. They looked at one another doubtfully. Who of them would be saved if this Man's teachings were true? Many were convicted that this remarkable Teacher was actuated by the Spirit of God, and that the sentiments He uttered were divine. DA 305.1"
Both passages discuss the Pharisees' desire for public recognition and the idea that they receive their reward in the form of earthly praise. EGW elaborates on the contrast between this and Christ's teachings.
Matthew 6:3
"But when thou doest alms, let not thy left hand know what thy right hand doeth:"
"When in health, my husband had no time to keep accounts, and during his sickness his matters were in the hands of others. The inquiry arose: What had become of his property? Had he been defrauded? Had mistakes been made in his accounts? Or had he, in the unsettled condition of his affairs, given to this and that good object, not knowing his real ability to give and not knowing how much he gave? 1T 607.1"
The EGW passage describes a situation where someone may have given generously without keeping track, which could be loosely related to the idea of not letting your left hand know what your right hand is doing in giving alms. However, the connection is not strong.
Matthew 6:5
"And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward."
He who gives increased talents to those who have made a wise improvement of the gifts entrusted to them is pleased to acknowledge the service of His believing people in the Beloved, through whose grace and strength they have wrought. Those who have sought for the development and perfection of Christian character by exercising their faculties in good works, will, in the world to come, reap that which they have sown. The work begun upon earth will reach its consummation in that higher and holier life to endure throughout eternity. MB 83.2 “When thou prayest, thou shalt not be as the hypocrites are.”— Matthew 6:5 . The Pharisees had stated hours for prayer; and when, as often came to pass, they were abroad at the appointed time, they would pause wherever they might be—perhaps in the street or the market place, amid the hurrying throngs of men—and there in a loud voice rehearse their formal prayers. Such worship, offered merely for self-glorification, called forth unsparing rebuke from Jes…
Ellen White directly references Matthew 6:5 in this passage.
"The prayers offered in public should be short and to the point. God does not require us to make the season of worship tedious by lengthy petitions. Christ did not enforce upon His disciples wearisome ceremonies and long prayers. “When thou prayest,” He said, “thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.” [ Matthew 6:5 .] GW 175.1"
Ellen White directly references Matthew 6:5 in this passage.
"Jesus rebuked their ostentation, declaring that God does not recognize such service and that the flattery and admiration of the people, which they so eagerly sought, was the only reward they would ever receive. MB 80.1"
The EGW passage directly echoes and amplifies the principle in Matthew 6:5 regarding hypocritical prayer for the sake of being seen and the reward they receive.
"The Jewish leaders were filled with spiritual pride. Their desire for the glorification of self manifested itself even in the service of the sanctuary. They loved the highest seats in the synagogue. They loved greetings in the market places, and were gratified with the sound of their titles on the lips of men. As real piety declined, they became more jealous for their traditions and ceremonies. DA 242.2"
Both passages address the issue of seeking recognition and praise from others, particularly in religious contexts. The EGW passage speaks of the Jewish leaders' desire for glorification, while Matthew 6:5 condemns hypocrites who pray to be seen by men. The connection is a clear thematic parallel.
"Chapter 13—Two Worshipers This chapter is based on Luke 18:9-14 . “Unto certain which trusted in themselves that they were righteous, and despised others,” Christ spoke the parable of the Pharisee and the publican. The Pharisee goes up to the temple to worship, not because he feels that he is a sinner in need of pardon, but because he thinks himself righteous and hopes to win commendation. His worship he regards as an act of merit that will recommend him to God. At the same time it will give the people a high opinion of his piety. He hopes to secure favor with both God and man. His worship is prompted by self-interest. COL 150"
Both passages address the issue of hypocritical worship motivated by a desire for public recognition. EGW's description of the Pharisee's worship aligns with the condemnation of hypocritical prayer in Matthew 6:5.
"Even the day and the services of worship are not exempt from fashion's domination. Rather they afford opportunity for the greater display of her power. The church is made a parade ground, and the fashions are studied more than the sermon. The poor, unable to meet the demands of custom, stay away from church altogether. The day of rest is spent in idleness, and by the youth often in associations that are demoralizing. Ed 247.4 At school, the girls are by unsuitable and uncomfortable clothing unfitted either for study or for recreation. Their minds are preoccupied, and the teacher has a difficult task to awaken their interest. Ed 247.5"
Both passages address the issue of outward appearance and its impact on worship and spiritual focus. While Matthew 6:5 specifically condemns hypocritical prayer for show, EGW broadens the critique to include fashion and display within the church setting. The connection is thematic, revolving around the danger of prioritizing outward appearances over genuine spiritual devotion.
Matthew 6:6
"But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."
"Christ desires us to make His service appear attractive, as it really is. Let the self-denials and the secret heart trials be revealed to the compassionate Saviour. Let the burdens be left at the foot of the cross, and go on your way rejoicing in His love who first loved you. Men may never know of the work going on secretly between the soul and God, but the result of the Spirit's work upon the heart will be manifest to all, for He “which seeth in secret, shall reward thee openly.” MB 88.2"
EGW directly quotes and applies the principle from Matthew 6:6 about God rewarding those who serve Him in secret. The connection is undeniable.
"The followers of Christ were instructed not to pray for the purpose of being heard of men. “But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” ( Matthew 6:6 ). Such expressions as this from the lips of Christ show that He did not regard with approval that kind of piety so prevalent among the Pharisees. His teachings upon the mount show that deeds of benevolence assume a noble form and acts of religious worship shed a most precious fragrance when performed in an unpretending manner, in penitence and humility. The pure motive sanctifies the act. SL 8.4"
Ellen White directly references Matthew 6:6 in this passage.
"From the secret place of prayer came the power that shook the world in the Great Reformation. There, with holy calmness, the servants of the Lord set their feet upon the rock of His promises. During the struggle at Augsburg, Luther “did not pass a day without devoting three hours at least to prayer, and they were hours selected from those the most favorable to study.” In the privacy of his chamber he was heard to pour out his soul before God in words “full of adoration, fear, and hope, as when one speaks to a friend.” “I know that Thou art our Father and our God,” he said, “and that Thou wilt scatter the persecutors of Thy children; for Thou art Thyself endangered with us. All this matter is Thine, and it is only by Thy constraint that we have put our hands to it. Defend us, then, O Father!”— Ibid., b. 14, ch. 6. GC 210.1"
Both passages emphasize the importance of private prayer, particularly in times of struggle. Luther's practice aligns with the principle of seeking God in secret, as described in Matthew 6:6.
"All should feel it a Christian duty to pray short. Tell the Lord just what you want, without going all over the world. In private prayer all have the privilege of praying as long as they desire and of being as explicit as they please. They can pray for all their relatives and friends. The closet is the place to tell all their private difficulties, and trials, and temptations. A common meeting to worship God is not the place to open the privacies of the heart. 2T 578.1"
The EGW passage directly echoes the principle of private prayer outlined in Matthew 6:6, emphasizing the importance of personal and intimate communication with God in a secluded setting.
"I am instructed to say to my fellow-workers, If you would have the rich treasures of heaven, you must hold secret communion with God. Unless you do this, your soul will be as destitute of the Holy Spirit as were the hills of Gilboa of dew and rain. When you hurry from one thing to another, when you have so much to do that you cannot take time to talk with God, how can you expect power in your work? GW 272.1"
Both passages emphasize the importance of private, secret prayer. Matthew 6:6 explicitly instructs believers to pray in secret, and EGW echoes this by stating the necessity of 'secret communion with God' to receive 'the rich treasures of heaven.'
"While they trust to the guidance of human authority, none will come to a saving knowledge of the truth. Like Nathanael, we need to study God's word for ourselves, and pray for the enlightenment of the Holy Spirit. He who saw Nathanael under the fig tree will see us in the secret place of prayer. Angels from the world of light are near to those who in humility seek for divine guidance. DA 141.1"
The EGW passage directly echoes the sentiment of Matthew 6:6, emphasizing private prayer and God's awareness of it. The reference to Nathanael under the fig tree further reinforces the idea of God's unseen observation.
"Chapter 11—The Privilege of Prayer Through nature and revelation, through His providence, and by the influence of His Spirit, God speaks to us. But these are not enough; we need also to pour out our hearts to Him. In order to have spiritual life and energy, we must have actual relationship with our heavenly Father. Our minds may be drawn out toward Him; we may meditate upon His works, His mercies, His blessings; but this is not, in the fullest sense, communing with Him. In order to commune with God, we must have something to say to Him concerning our actual life. SC 93"
Both passages emphasize the importance of personal, private prayer and communication with God. Matthew 6:6 speaks of praying in secret, while EGW speaks of pouring out our hearts to Him.
"Some think it is wrong to try to observe order in the worship of God. But I have seen that it is not dangerous to observe order in the church of God. I have seen that confusion is displeasing to the Lord, and that there should be order in praying and also in singing. We should not come to the house of God to pray for our families unless deep feeling shall lead us while the Spirit of God is convicting them. Generally, the proper place to pray for our families is at the family altar. When the subjects of our prayers are at a distance, the closet is the proper place to plead with God for them. When in the house of God, we should pray for a present blessing and should expect God to hear and answer our prayers. Such meetings will be lively and interesting. 1T 145.3"
EGW directly echoes the principle of private prayer in a closet, as described in Matthew 6:6, while also expanding on appropriate contexts for different types of prayer.
"“Do not imagine,” he said, “that God is in this temple more than in any other part of creation. Whatever be the country in which you dwell, God is around you, and hears you.... Can unprofitable works, long pilgrimages, offerings, images, the invocation of the Virgin or of the saints, secure for you the grace of God? ... What avails the multitude of words with which we embody our prayers? What efficacy has a glossy cowl, a smooth-shorn head, a long and flowing robe, or gold-embroidered slippers? ... God looks at the heart, and our hearts are far from Him.” “Christ,” he said, “who was once offered upon the cross, is the sacrifice and victim, that had made satisfaction for the sins of believers to all eternity.”— Ibid., b. 8, ch. 5. GC 175.1"
Both passages emphasize the importance of sincere, heartfelt devotion over outward displays of religiosity. Zwingli's criticism of external religious practices aligns with Jesus' teaching in Matthew 6:6 about praying in secret, emphasizing the importance of inner sincerity over outward show.
"In marked contrast to all this was the life of Jesus. In that life no noisy disputation, no ostentatious worship, no act to gain applause, was ever witnessed. Christ was hid in God, and God was revealed in the character of His Son. To this revelation Jesus desired the minds of the people to be directed, and their homage to be given. DA 261.2"
Both passages contrast outward displays of religiosity with a more private and sincere approach. The EGW passage highlights Jesus' lack of 'noisy disputation' and 'ostentatious worship,' while Matthew 6:6 encourages private prayer.
"***** The world will never know the work secretly going on between the soul and God, nor the inward bitterness of spirit, the self-loathing, and the constant efforts to control self; but many of the world will be able to appreciate the result of these efforts. GW 323.1"
Both passages emphasize the importance of private, secret communion with God. The EGW passage highlights the internal struggles and self-control involved in this process, while Matthew 6:6 focuses on the reward for praying in secret.
Some are not naturally devotional, and therefore should encourage and cultivate a habit of close examination of their own lives and motives, and should especially cherish a love for religious exercises and for secret prayer. They are often heard talking of doubts and unbelief, and dwelling upon the wonderful struggles they have had with infidel feelings. They dwell upon discouraging influences as so affecting their faith, hope, and courage in the truth and in the ultimate success of the work and cause in which they are engaged, as to make it a special virtue to be found on the side of the doubting. At times they seem to really enjoy hovering about the infidel's position and strengthening their unbelief with every circumstance they can gather as an excuse for their darkness. To such we would say: You would better come down at once and leave the walls of Zion until you become converted men and good Christians. Before you take the responsibility of becoming ministers you are required of G…
The EGW passage encourages cultivating a love for religious exercises and secret prayer, which directly aligns with the principle in Matthew 6:6 about praying in secret. While the EGW passage expands on the context and application, the core principle of private prayer is clearly present.
The people of God must move understandingly. They should not be satisfied until every known sin is confessed; then it is their privilege and duty to believe that Jesus accepts them. They must not wait for others to press through the darkness and obtain the victory for them to enjoy. Such enjoyment will last only till the meeting closes. But God must be served from principle instead of from feeling. Morning and night obtain the victory for yourselves in your own family. Let not your daily labor keep you from this. Take time to pray, and as you pray, believe that God hears you. Have faith mixed with your prayers. You may not at all times feel the immediate answer; but then it is that faith is tried. You are proved to see whether you will trust in God, whether you have living, abiding faith. “Faithful is He that calleth you, who also will do it.” Walk the narrow plank of faith. Trust all on the promises of the Lord. Trust God in darkness. That is the time to have faith. But you often let …
Both passages encourage private prayer and a personal relationship with God. Matthew 6:6 speaks of praying in secret and receiving a reward openly, while the EGW passage speaks of obtaining victory in one's own family through prayer. The theme of personal, consistent prayer is present in both.
"Carefully and solemnly those who received the message came up to the time when they hoped to meet their Lord. Every morning they felt that it was their first duty to secure the evidence of their acceptance with God. Their hearts were closely united, and they prayed much with and for one another. They often met together in secluded places to commune with God, and the voice of intercession ascended to heaven from the fields and groves. The assurance of the Saviour's approval was more necessary to them than their daily food; and if a cloud darkened their minds, they did not rest until it was swept away. As they felt the witness of pardoning grace, they longed to behold Him whom their souls loved. GC 403.1"
Both passages emphasize the importance of private prayer and seeking God's approval. While not a direct quote, the EGW passage echoes the principle of seeking God in secluded places, similar to the 'closet' mentioned in Matthew 6:6.
Your only safety is in studying yourself, your weakness and failings. Do not cease to guard yourself. Watch yourself more closely when at home. Watch yourself when away from home. You neglect your closet duties, lay off your armor, and give up to a spirit of recklessness that drives angels from you and from your family. Do not neglect to search your own heart at home. Lavish not all your affections upon your family. Preserve your heart's best affections to devote to Jesus, who has redeemed you by His blood. When at home, be fitting up all the time for your Master's business when you shall be away from home. If you do this, you will have on the armor every moment. Your soul's highest desire will be to glorify God, to do His will upon earth, and you will have sweet confidence and trust in Him. You will not feel so restless, but will have a constant theme for meditation, devotion, and holiness. I was referred to 1 Corinthians 9:27 : “But I keep under my body, and bring it into subjection:…
The EGW passage mentions 'closet duties' and searching one's heart at home, which aligns with the principle of private prayer and devotion described in Matthew 6:6. Both emphasize the importance of personal, intimate communion with God.
"Those who would be best prepared to sacrifice even life, if required, rather than place themselves in a position where they could not obey God, would have the least to say. They would make no boast. They would feel deeply and meditate much, and their earnest prayers would go up to heaven for wisdom to act and grace to endure. Those who feel that in the fear of God they cannot conscientiously engage in this war will be very quiet, and when interrogated will simply state what they are obliged to say in order to answer the inquirer, and then let it be understood that they have no sympathy with the Rebellion. 1T 357.2"
Both passages emphasize the importance of private, earnest prayer. Matthew 6:6 speaks of praying in secret, while the EGW passage describes those prepared to sacrifice as meditating and praying earnestly. The connection lies in the emphasis on sincere, private devotion.
"If Joseph and Mary had stayed their minds upon God by meditation and prayer, they would have realized the sacredness of their trust, and would not have lost sight of Jesus. By one day's neglect they lost the Saviour; but it cost them three days of anxious search to find Him. So with us; by idle talk, evilspeaking, or neglect of prayer, we may in one day lose the Saviour's presence, and it may take many days of sorrowful search to find Him, and regain the peace that we have lost. DA 83.1"
The EGW passage emphasizes the importance of prayer and meditation to maintain a connection with God, and warns of the consequences of neglecting these practices. Matthew 6:6 encourages private prayer. The EGW passage expands on the principle of prayer, explaining the potential consequences of neglecting it.
In the seventeenth century thousands of pastors were expelled from their positions. The people were forbidden, on pain of heavy fines, imprisonment, and banishment, to attend any religious meetings except such as were sanctioned by the church. Those faithful souls who could not refrain from gathering to worship God were compelled to meet in dark alleys, in obscure garrets, and at some seasons in the woods at midnight. In the sheltering depths of the forest, a temple of God's own building, those scattered and persecuted children of the Lord assembled to pour out their souls in prayer and praise. But despite all their precautions, many suffered for their faith. The jails were crowded. Families were broken up. Many were banished to foreign lands. Yet God was with His people, and persecution could not prevail to silence their testimony. Many were driven across the ocean to America and here laid the foundations of civil and religious liberty which have been the bulwark and glory of this cou…
The EGW passage describes persecuted believers meeting in secret to worship, which thematically parallels Matthew 6:6, where Jesus instructs believers to pray in secret. Both passages highlight the importance of private devotion, especially in the face of opposition.
"If I had a vision in meeting, many would say that it was excitement and that someone mesmerized me. Then I would go away alone in the woods, where no eye or ear but God's could see or hear, and pray to Him, and He would sometimes give me a vision there. I then rejoiced, and told them what God had revealed to me alone, where no mortal could influence me. But I was told by some that I mesmerized myself. Oh, thought I, has it come to this that those who honestly go to God alone to plead His promises and to claim His salvation, are to be charged with being under the foul and soul-damning influence of mesmerism? Do we ask our kind Father in heaven for “bread,” only to receive a “stone” or a “scorpion”? These things wounded my spirit, and wrung my soul in keen anguish, well-nigh to despair, while many would have me believe that there was no Holy Ghost and that all the exercises that holy men of God have experienced were only mesmerism or the deceptions of Satan. EW 21.3"
EGW describes going alone to pray to God in secret, and then being accused of mesmerism. The Bible verse encourages praying in secret. The connection is that both passages emphasize the importance of private prayer and communion with God, although the accusation of mesmerism adds a layer of complexity to the EGW passage.
"communion between Jesus and your own soul. Seek every opportunity to go where prayer is wont to be made. Those who are really seeking for communion with God will be seen in the prayer meeting, faithful to do their duty and earnest and anxious to reap all the benefits they can gain. They will improve every opportunity of placing themselves where they can receive the rays of light from heaven. SC 98.1"
Both passages emphasize the importance of private prayer and seeking communion with God. Matthew 6:6 focuses on the privacy of prayer, while the EGW passage encourages seeking opportunities for prayer, but both share the theme of personal communion with God through prayer.
"these mountains we often bowed together in worship and supplication. All around me were the places which had been thus hallowed; and as I gazed upon them, I could recall many instances in which we there received direct and remarkable answers to prayer.... LS 256.1"
Both passages emphasize the importance of private prayer and the idea that God hears and answers prayers offered in secret. The EGW passage provides a personal example of this principle in action.
"How much anguish of soul this needed severity cost the faithful worker for God the judgment alone will reveal. There was a constant struggle with opposing elements, and only by fasting, humiliation, and prayer was advancement made. PK 674.2"
Both passages emphasize the importance of private prayer and seeking God's intervention, although the EGW passage adds fasting and humiliation.
"Four months Nehemiah waited for a favorable opportunity to present his request to the king. During this time, though his heart was heavy with grief, he endeavored to bear himself with cheerfulness in the royal presence. In those halls of luxury and splendor all must appear light-hearted and happy. Distress must not cast its shadow over the countenance of any attendant of royalty. But in Nehemiah's seasons of retirement, concealed from human sight, many were the prayers, the confessions, the tears, heard and witnessed by God and angels. PK 630.1"
Nehemiah's private prayers and grief contrast with the public expectation of cheerfulness, echoing the idea of praying in secret rather than for public display.
"The young are often urged to do duty, to speak or pray in meeting; urged to die to pride. Every step they are urged. Such religion is worth nothing. Let the carnal heart be changed, and it will not be such drudgery, ye coldhearted professors, to serve God. All that love of dress and pride of appearance will be gone. The time that you spend standing before the glass preparing the hair to please the eye, should be devoted to prayer and searching of heart. There will be no place for outward adornment in the sanctified heart; but there will be an earnest, anxious seeking for the inward adorning, the Christian graces—the fruits of the Spirit of God. 1T 162.2"
Both passages encourage private devotion and discourage outward show. However, the connection is not strong enough to be considered a direct allusion or principle.
"In the midst of a life of active labor, Enoch steadfastly maintained his communion with God. The greater and more pressing his labors, the more constant and earnest were his prayers. He continued to exclude himself, at certain periods, from all society. After remaining for a time among the people, laboring to benefit them by instruction and example, he would withdraw, to spend a season in solitude, hungering and thirsting for that divine knowledge which God alone can impart. Communing thus with God, Enoch came more and more to reflect the divine image. His face was radiant with a holy light, even the light that shineth in the face of Jesus. As he came forth from these divine communings, even the ungodly beheld with awe the impress of heaven upon his countenance. PP 86.4"
Both passages emphasize the importance of private prayer and communion with God. While Matthew 6:6 is a general instruction, the EGW passage illustrates this principle in Enoch's life.
Matthew 6:7
"But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking."
"“When ye pray, use not vain repetitions, as the heathen do.”— Matthew 6:7 . The heathen looked upon their prayers as having in themselves merit to atone for sin. Hence the longer the prayer the greater the merit. If they could become holy by their own efforts they would have something in themselves in which to rejoice, some ground for boasting. This idea of prayer is an outworking of the principle of self-expiation which lies at the foundation of all systems of false religion. The Pharisees had adopted this pagan idea of prayer, and it is by no means extinct in our day, even among those who profess to be Christians. The repetition of set, customary phrases, when the heart feels no need of God, is of the same character as the “vain repetitions” of the heathen. MB 86"
Ellen White directly references Matthew 6:7 in this passage.
"I saw that some of our ministers do not understand how to preserve their strength so as to be able to perform the greatest amount of labor without exhaustion. Ministers should not pray so loud and long as to exhaust their strength. It is not necessary to weary the throat and lungs in prayer. God's ear is ever open to hear the heartfelt petitions of His humble servants, and He does not require them to wear out the organs of speech in addressing Him. It is the perfect trust, the firm reliance, the steady claiming of the promises of God, the simple faith that He is and that He is a rewarder of all those who diligently seek Him, that prevails with God. 1T 645.2"
Both passages address the manner of prayer, specifically cautioning against excessive or showy displays. While not a direct quote, the thematic connection is strong.
"From the light I have had upon the subject I have decided that God does not require us, as we assemble for His worship, to make these seasons tedious and wearisome by remaining bowed quite a length of time, listening to several long prayers. Those in feeble health cannot endure this taxation without extreme weariness and exhaustion. The body becomes weary by remaining bowed down so long; and what is worse still, the mind becomes so wearied by the continuous exercise of prayer that no spiritual refreshment is realized, and the meeting is to them worse than a loss. They have become wearied mentally and physically, and they have obtained no spiritual strength. 2T 577.2"
The EGW passage advises against long, tedious prayers that lead to weariness and lack of spiritual refreshment. This aligns with the principle in Matthew 6:7 against vain repetitions and excessive speaking in prayer, suggesting that quality and sincerity are more important than length.
"In social meeting, prayer should be offered so that all may be edified; those who take part in this exercise should follow the example given in the Lord's beautiful prayer for the world. This prayer is simple, clear, comprehensive, and yet not long and spiritless, as the prayers offered in public sometimes are. These spiritless prayers might better not be uttered; for they are a mere form, without vital power, and they fail to bless or edify. CT 243.2"
Both passages address the nature of prayer, cautioning against vain repetitions and emphasizing sincerity and edification. EGW's critique of 'spiritless prayers' echoes the sentiment against 'vain repetitions' in Matthew 6:7.
"The long prayers made by some ministers have been a great failure. Praying to great length, as some do, is all out of place. They injure the throat and vocal organs, and then they talk of breaking down by their hard labor. They injure themselves when it is not called for. Many feel that praying injures their vocal organs more than talking. This is in consequence of the unnatural position of the body, and the manner of holding the head. They can stand and talk, and not feel injured. The position in prayer should be perfectly natural. Long praying wearies, and is not in accordance with the gospel of Christ. Half or even quarter of an hour is altogether too long. A few minutes’ time is long enough to bring your case before God and tell Him what you want; and you can take the people with you and not weary them out and lessen their interest in devotion and prayer. They may be refreshed and strengthened, instead of exhausted. 2T 617.2"
Both passages caution against lengthy and repetitive prayers. Matthew 6:7 warns against vain repetitions, while EGW criticizes long prayers that weary the congregation and harm the speaker's vocal organs.
"The word of God has been neglected. In that are the warnings to God's people which point out their dangers. But they have had so many cares and perplexities that they hardly allow themselves time to pray. There has been a mere empty form without the power. Jesus prayed, and, oh, how earnest were His prayers! And yet He was the beloved Son of God! 1T 151.1"
Both passages address the issue of prayer lacking genuine power and becoming a mere formality. Matthew 6:7 warns against vain repetitions, while EGW criticizes 'a mere empty form without the power.'
"God does not require His people to imitate Baal's prophets, to afflict their bodies and cry out and shout, and throw themselves into almost every attitude, having no regard for order, until their strength fails through sheer exhaustion. Religion does not consist in making a noise; yet when the soul is filled with the Spirit of the Lord, sweet, heartfelt praise to God glorifies Him. Some have professed to have great faith in God, and to have special gifts and special answers to their prayers, although the evidence was lacking. They mistook presumption for faith. The prayer of faith is never lost; but to claim that it will be always answered in the very way and for the particular thing we have expected, is presumption. 1T 231.1"
Both passages address the issue of empty or misguided religious practices. Matthew 6:7 warns against vain repetitions, while the EGW passage criticizes imitating Baal's prophets and mistaking presumption for faith. Both emphasize the importance of genuine, heartfelt worship over outward displays.
Matthew 6:9
"After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name."
"The infinite God, said Jesus, makes it your privilege to approach Him by the name of Father. Understand all that this implies. No earthly parent ever pleaded so earnestly with an erring child as He who made you pleads with the transgressor. No human, loving interest ever followed the impenitent with such tender invitations. God dwells in every abode; He hears every word that is spoken, listens to every prayer that is offered, tastes the sorrows and disappointments of every soul, regards the treatment that is given to father, mother, sister, friend, and neighbor. He cares for our necessities, and His love and mercy and grace are continually flowing to satisfy our need. MB 105.2"
The EGW passage explicitly references Jesus' teaching about approaching God as Father and directly alludes to the 'Our Father' prayer by mentioning the name 'Father.' It then elaborates on the implications of this relationship.
Jesus, the divine Master, ever exalted the name of His heavenly Father. He taught His disciples to pray, “Our Father who art in heaven, hallowed be Thy name.” Matthew 6:9 , A.R.V. And they were not to forget to acknowledge, “Thine is ... the glory.” Verse 13 . So careful was the great Healer to direct attention from Himself to the Source of His power, that the wondering multitude, “when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see,” did not glorify Him, but “glorified the God of Israel.” Matthew 15:31 . In the wonderful prayer that Christ offered just before His crucifixion, He declared, “I have glorified Thee on the earth.” “Glorify Thy Son,” He pleaded, “that Thy Son also may glorify Thee.” “O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in the…
Ellen White directly references Matthew 6:9 in this passage.
Chapter 5—The Lord's Prayer “After this manner therefore pray ye.”— Matthew 6:9 . MB 102 The Lord's Prayer was twice given by our Saviour, first to the multitude in the Sermon on the Mount, and again, some months later, to the disciples alone. The disciples had been for a short time absent from their Lord, when on their return they found Him absorbed in communion with God. Seeming unconscious of their presence, He continued praying aloud. The Saviour's face was irradiated with a celestial brightness. He seemed to be in the very presence of the Unseen, and there was a living power in His words as of one who spoke with God. MB 102.1 The hearts of the listening disciples were deeply moved. They had marked how often He spent long hours in solitude in communion with His Father. His days were passed in ministry to the crowds that pressed upon Him, and in unveiling the treacherous sophistry of the rabbis, and this incessant labor often left Him so utterly wearied that His mother and brothers,…
Ellen White directly references Matthew 6:9 in this passage.
"In answer, Christ repeated the Lord's prayer, as He had given it in the sermon on the mount. Then in a parable He illustrated the lesson He desired to teach them. COL 140.2"
The EGW passage directly refers to Christ repeating the Lord's Prayer, which is found in Matthew 6:9.
"In order to strengthen our confidence in God, Christ teaches us to address Him by a new name, a name entwined with the dearest associations of the human heart. He gives us the privilege of calling the infinite God our Father. This name, spoken to Him and of Him, is a sign of our love and trust toward Him, and a pledge of His regard and relationship to us. Spoken when asking His favor or blessing, it is as music in His ears. That we might not think it presumption to call Him by this name, He has repeated it again and again. He desires us to become familiar with the appellation. COL 141.4"
The EGW passage directly discusses the significance of addressing God as 'Our Father,' a concept introduced in Matthew 6:9. It's more than a thematic parallel; it's a direct teaching based on the verse.
"Jesus gives them no new form of prayer. That which He has before taught them He repeats, as if He would say, You need to understand what I have already given. It has a depth of meaning you have not yet fathomed. MB 103.1"
The EGW passage directly refers to the prayer taught in Matthew 6:9, indicating an explicit allusion. The context makes it clear that she is discussing the Lord's Prayer.
"The perception of God's love works the renunciation of selfishness. In calling God our Father, we recognize all His children as our brethren. We are all a part of the great web of humanity, all members of one family. In our petitions we are to include our neighbors as well as ourselves. No one prays aright who seeks a blessing for himself alone. MB 105.1"
The EGW passage directly connects calling God 'Father' with recognizing all people as brethren, which is a principle derived from the 'Our Father' prayer in Matthew 6:9. It expands on the implications of this familial relationship.
"Jesus says, “ My Father which is in heaven,” as reminding His disciples that while by His humanity He is linked with them, a sharer in their trials, and sympathizing with them in their sufferings, by His divinity He is connected with the throne of the Infinite. Wonderful assurance! The heavenly intelligences unite with men in sympathy and labor for the saving of that which was lost. And all the power of heaven is brought to combine with human ability in drawing souls to Christ. DA 442.3"
The EGW passage directly quotes 'My Father which is in heaven' and uses it as a springboard to discuss Jesus's dual nature and the connection between heaven and humanity in salvation.
"When Jesus was upon the earth, He taught His disciples how to pray. He directed them to present their daily needs before God, and to cast all their care upon Him. And the assurance He gave them that their petitions should be heard, is assurance also to us. SC 93.3"
The EGW passage refers to Jesus teaching his disciples how to pray. Matthew 6:9 provides an example of that teaching, the Lord's Prayer. While not a direct quote, it's a clear thematic parallel.
Matthew 6:10
"Thy kingdom come. Thy will be done in earth, as it is in heaven."
"with His servants. All will pray understandingly the prayer that Christ taught His servants: “Thy kingdom come. Thy will be done in earth, as it is in heaven.” Matthew 6:10 . 8T 251.1"
EGW directly quotes Matthew 6:10, leaving no doubt about the connection.
"We repeat the prayer: “Thy kingdom come. Thy will be done in earth, as it is in heaven.” Matthew 6:10 . Are we doing our part to answer this prayer? We profess to believe that the commission which Christ gave to His disciples is given also to us. Are we fulfilling it? May God forgive our terrible neglect in not doing the work that as yet we have scarcely touched with the tips of our fingers. When will this work be done? It makes my heart sick and sore to see such blindness on the part of the people of God. 8T 35.2"
EGW directly quotes Matthew 6:10.
But to hallow the name of the Lord means much more than this. We may, like the Jews in Christ's day, manifest the greatest outward reverence for God, and yet profane His name continually. “The name of the Lord” is “merciful and gracious, long-suffering, and abundant in goodness and truth, ... forgiving iniquity and transgression and sin.” Exodus 34:5-7 . Of the church of Christ it is written, “This is the name wherewith she shall be called, The Lord our Righteousness.” Jeremiah 33:16 . This name is put upon every follower of Christ. It is the heritage of the child of God. The family are called after the Father. The prophet Jeremiah, in the time of Israel's sore distress and tribulation, prayed, “We are called by Thy name; leave us not.” Jeremiah 14:9 . MB 106.3 This name is hallowed by the angels of heaven, by the inhabitants of unfallen worlds. When you pray, “Hallowed be Thy name,” you ask that it may be hallowed in this world, hallowed in you. God has acknowledged you before men and…
Ellen White directly references Matthew 6:10 in this passage.
"“Thy will be done in earth, as it is in heaven.”— Matthew 6:10 . The will of God is expressed in the precepts of His holy law, and the principles of this law are the principles of heaven. The angels of heaven attain unto no higher knowledge than to know the will of God, and to do His will is the highest service that can engage their powers. MB 109"
Ellen White directly references Matthew 6:10 in this passage.
"denial and economy, that they may come behind in no good gift. We are pilgrims and strangers, seeking a better country, and every soul should make a covenant with God by sacrifice. The time for saving souls is short, and whatever is not needed in supplying positive necessities, should be brought as a thank-offering to God. GW 454.1 And it is the duty of those who labor in word and doctrine to show an equal self-sacrifice. A solemn responsibility rests upon those who receive the liberal donations of the church, and administer the means in God's treasury. They are to study carefully the providences of God, that they may discern where there is the greatest necessity. They are to be co-laborers with Christ in establishing His kingdom on the earth, in harmony with the prayer of the Saviour, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” [ Matthew 6:10 .] GW 454.2"
Ellen White directly references Matthew 6:10 in this passage.
"The purpose of education is to glorify God; to enable men and women to answer the prayer, “Thy kingdom come. Thy will be done in earth, as it is in heaven.” Matthew 6:10 . God invites teachers to be His helping hand in carrying out this purpose. He asks them to bring into their work the principles of heaven, the A B C of true education. The teacher who has not yet learned these principles should begin now to study them. And as he learns, he will develop a fitness to teach others. CT 229.3"
Ellen White directly references Matthew 6:10 in this passage.
"“I had another wakeful season last night, and feel poorly today. Pray that whatever is God's will may be accomplished in and through me, whether it be by my life or death. 1T 674.1"
The EGW passage directly echoes the sentiment of Matthew 6:10, praying that God's will be done. The phrase 'whatever is God's will may be accomplished in and through me' is a clear application of the principle found in the Lord's Prayer.
"Now the church is militant. Now we are confronted with a world in midnight darkness, almost wholly given over to idolatry. But the day is coming in which the battle will have been fought, the victory won. The will of God is to be done on earth, as it is done in heaven. Then the nations will own no other law than the law of heaven. All will be a happy, united family, clothed with the garments of praise and thanksgiving—the robe of Christ's righteousness. All nature, in its surpassing loveliness, will offer to God a constant tribute of praise and adoration. The world will be bathed in the light of heaven. The years will move on in gladness. The light of the moon will be as the light of the sun, and the light of the sun will be sevenfold greater than it is now. Over the scene the morning stars will sing together, and the sons of God will shout for joy, while God and Christ will unite in proclaiming: “There shall be no more sin, neither shall there be any more death.” 8T 42.1"
The phrase "Thy will be done in earth, as it is in heaven" is a direct quote from Matthew 6:10, indicating a clear allusion. The surrounding text amplifies the concept.
"The consistent course is to commit our desires to our all-wise heavenly Father, and then, in perfect confidence, trust all to Him. We know that God hears us if we ask according to His will. But to press our petitions without a submissive spirit is not right; our prayers must take the form, not of command, but of intercession. GW 218.2"
The EGW passage directly reflects the principle of submitting to God's will in prayer, as expressed in Matthew 6:10. Both emphasize that our prayers should align with God's will rather than being forceful demands.
"The disciples of Christ were looking for the immediate coming of the kingdom of His glory, but in giving them this prayer Jesus taught that the kingdom was not then to be established. They were to pray for its coming as an event yet future. But this petition was also an assurance to them. While they were not to behold the coming of the kingdom in their day, the fact that Jesus bade them pray for it is evidence that in God's own time it will surely come. MB 107.3"
EGW directly references and interprets the meaning of the prayer 'Thy kingdom come' from Matthew 6:10.
"Now the church is militant. Now we are confronted with a world in darkness, almost wholly given over to idolatry. But the day is coming when the battle will have been fought, the victory won. The will of God is to be done on earth as it is done in heaven. The nations of the saved will know no other law than the law of heaven. All will be a happy, united family, clothed with the garments of praise and thanksgiving—the robe of Christ's righteousness. All nature, in its surpassing loveliness, will offer to God a tribute of praise and adoration. The world will be bathed in the light of heaven. The light of the moon will be as the light of the sun, and the light of the sun will be sevenfold greater than it is now. The years will move on in gladness. Over the scene the morning stars will sing together, the sons of God will shout for joy, while God and Christ will unite in proclaiming, “There shall be no more sin, neither shall there be any more death.” MH 504.5"
The EGW passage directly references the concept of God's will being done on earth as it is in heaven, which is the core message of Matthew 6:10.
"We all desire immediate and direct answers to our prayers, and are tempted to become discouraged when the answer is delayed or comes in an unlooked-for form. But God is too wise and good to answer our prayers always at just the time and in just the manner we desire. He will do more and better for us than to accomplish all our wishes. And because we can trust His wisdom and love, we should not ask Him to concede to our will, but should seek to enter into and accomplish His purpose. Our desires and interests should be lost in His will. These experiences that test faith are for our benefit. By them it is made manifest whether our faith is true and sincere, resting on the word of God alone, or whether depending on circumstances, it is uncertain and changeable. Faith is strengthened by exercise. We must let patience have its perfect work, remembering that there are precious promises in the Scriptures for those who wait upon the Lord. MH 230.4"
EGW's passage directly echoes the sentiment of Matthew 6:10, emphasizing the importance of aligning one's will with God's will, especially in the context of prayer and healing. The principle of submitting to God's will is central to both passages.
"Again he declared: “Whatever I do will be done, not by the prudence of men, but by the counsel of God. If the work be of God, who shall stop it? if it be not, who can forward it? Not my will, nor theirs, nor ours; but Thy will, O holy Father, which art in heaven.”— Ibid., b. 3, ch. 6. GC 131.1"
Both passages emphasize the importance of God's will being done, although the EGW passage applies it to a specific situation.
***** Chapter 75—Church Duties Where the Spirit of the Lord is, there is meekness, patience, gentleness, and long-suffering. A true disciple of Christ will seek to imitate the Pattern. He will study to do the will of God on earth as it is done in heaven. Those whose hearts are still defiled with sin cannot be zealous of good works. They fail to keep the first four precepts of the Decalogue, defining the duty of man to God; neither do they keep the last six, defining the duty of man to his fellow men. Their hearts are filled with selfishness, and they are constantly finding fault with others who are better than themselves. They put their hands to a work which God has not given them, but leave undone the work He has left for them to do, which is to take heed to themselves, lest any root of bitterness springing up, trouble the church and defile it. They turn their eyes outward to watch lest the character of others should not be right, when their eyes should be turned inward to scan and cr…
The EGW passage speaks of doing God's will on earth as it is done in heaven, which is the core petition in Matthew 6:10. While not a direct quote, the thematic connection is clear and meaningful.
"Your will is to be yielded to the Lord's will. You need the help of the Lord Jesus. Let only words that are clean and pure and sanctified come from your lips; for as a minister of the gospel, your spirit and example will be followed by others. Be kind and tender to children at all times.... GW 164.2"
The EGW passage states 'Your will is to be yielded to the Lord's will,' which directly reflects the principle of 'Thy will be done' in Matthew 6:10.
"With what joy heaven looks upon these blended influences! All heaven is watching those agencies that are as the hand to work out the purpose of God in the earth, thus doing the will of God in heaven. Such co-operation accomplishes a work that brings honor and glory and majesty to God. Oh, if all would love as Christ has loved, that perishing men might be saved from ruin, what a change would come to our world! 6T 457.2"
Both passages emphasize the importance of aligning earthly actions with God's will as it is done in heaven. The EGW passage expands on this by highlighting the co-operation between heaven and earth in achieving God's purposes.
"“Thou wilt answer our petitions; and we ask Thee, Lord, for Christ's sake, if it is Thy will, to give me strength and grace to continue; or, I am perfectly willing to leave my work at any time that Thou seest best. O Lord, I greatly desire to do some things, Thou knowest, and would be willing to do them if Thou wilt give me strength; but we will make no complaint; because Thou hast spared my life so much longer than many anticipated and than I have anticipated myself.... Give us light; give us joy; give us the great grace that Thou hast in store for the needy. We ask it in the name of Jesus Christ of Nazareth.” LS 441.3"
The core idea of 'Thy will be done' is present in both passages. EGW's prayer expresses a willingness to accept God's will regarding her strength and work, echoing the sentiment of the Lord's Prayer.
Matthew 6:11
"Give us this day our daily bread."
"“Give us this day our daily bread.”— Matthew 6:11 . The first half of the prayer Jesus has taught us is in regard to the name and kingdom and will of God—that His name may be honored, His kingdom established, His will performed. When you have thus made God's service your first interest, you may ask with confidence that your own needs may be supplied. If you have renounced self and given yourself to Christ you are a member of the family of God, and everything in the Father's house is for you. All the treasures of God are opened to you, both the world that now is and that which is to come. The ministry of angels, the gift of His Spirit, the labors of His servants—all are for you. The world, with everything in it, is yours so far as it can do you good. Even the enmity of the wicked will prove a blessing by disciplining you for heaven. If “ye are Christ's,” “all things are yours.” 1 Corinthians 3:23, 21 . MB 110"
Ellen White directly references Matthew 6:11 in this passage.
Matthew 6:12
"And forgive us our debts, as we forgive our debtors."
"When we come to ask mercy and blessing from God we should have a spirit of love and forgiveness in our own hearts. How can we pray, “Forgive us our debts, as we forgive our debtors,” and yet indulge an unforgiving spirit? Matthew 6:12 . If we expect our own prayers to be heard we must forgive others in the same manner and to the same extent as we hope to be forgiven. SC 97.1"
Ellen White directly references Matthew 6:12 in this passage.
But the teaching of this parable should not be misapplied. God's forgiveness toward us lessens in no wise our duty to obey Him. So the spirit of forgiveness toward our fellow men does not lessen the claim of just obligation. In the prayer which Christ taught His disciples He said, “Forgive us our debts, as we forgive our debtors.” Matthew 6:12 . By this He did not mean that in order to be forgiven our sins we must not require our just dues from our debtors. If they cannot pay, even though this may be the result of unwise management, they are not to be cast into prison, oppressed, or even treated harshly; but the parable does not teach us to encourage indolence. The word of God declares that if a man will not work, neither shall he eat. ( 2 Thessalonians 3:10 .) The Lord does not require the hard-working man to support others in idleness. With many there is a waste of time, a lack of effort, which brings to poverty and want. If these faults are not corrected by those who indulge them, a…
Ellen White directly references Matthew 6:12 in this passage.
Matthew 6:13
"And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen."
“Bring us not into temptation, but deliver us from the evil one.”— Matthew 6:13 , R. V. Temptation is enticement to sin, and this does not proceed from God, but from Satan and from the evil of our own hearts. “God cannot be tempted with evil, and He Himself tempteth no man.” James 1:13 , R.V. MB 116.2 Satan seeks to bring us into temptation, that the evil of our characters may be revealed before men and angels, that he may claim us as his own. In the symbolic prophecy of Zechariah, Satan is seen standing at the right hand of the Angel of the Lord, accusing Joshua, the high priest, who is clothed in filthy garments, and resisting the work that the Angel desires to do for him. This represents the attitude of Satan toward every soul whom Christ is seeking to draw unto Himself. The enemy leads us into sin, and then he accuses us before the heavenly universe as unworthy of the love of God. But “the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem…
Ellen White directly references Matthew 6:13 in this passage.
"No man is safe for a day or an hour without prayer. Especially should we entreat the Lord for wisdom to understand His word. Here are revealed the wiles of the tempter and the means by which he may be successfully resisted. Satan is an expert in quoting Scripture, placing his own interpretation upon passages, by which he hopes to cause us to stumble. We should study the Bible with humility of heart, never losing sight of our dependence upon God. While we must constantly guard against the devices of Satan, we should pray in faith continually: “Lead us not into temptation.” GC 530.2"
EGW directly quotes "Lead us not into temptation" from the Lord's Prayer in Matthew 6:13 and connects it to the need for prayer and resisting Satan's temptations.
"Fathers and mothers, however pressing your business, do not fail to gather your family around God's altar. Ask for the guardianship of holy angels in your home. Remember that your dear ones are exposed to temptations. Daily annoyances beset the path of young and old. Those who would live patient, loving, cheerful lives must pray. Only by receiving constant help from God can we gain the victory over self. MH 393.1"
Both passages address the theme of temptation and the need for divine help to overcome it. The EGW passage emphasizes the importance of family prayer to resist temptations, while Matthew 6:13 is a direct plea to God to lead us away from temptation and deliver us from evil. The connection is strong and relevant.
"By the licensing of the liquor traffic, temptation is kept constantly before those who are trying to reform. Institutions have been established where the victims of intemperance may be helped to overcome their appetite. This is a noble work; but so long as the sale of liquor is sanctioned by law, the intemperate receive little benefit from inebriate asylums. They cannot remain there always. They must again take their place in society. The appetite for intoxicating drink, though subdued, is not wholly destroyed; and when temptation assails them, as it does on every hand, they too often fall an easy prey. MH 342.3"
Both passages deal with temptation. EGW discusses the temptation of alcohol, while Matthew 6:13 is a prayer to avoid temptation in general. The connection is thematic but not strong enough for a higher confidence.
Matthew 6:14
"For if ye forgive men their trespasses, your heavenly Father will also forgive you:"
"After completing the Lord's Prayer, Jesus added: “If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” He who is unforgiving cuts off the very channel through which alone he can receive mercy from God. We should not think that unless those who have injured us confess the wrong we are justified in withholding from them our forgiveness. It is their part, no doubt, to humble their hearts by repentance and confession; but we are to have a spirit of compassion toward those who have trespassed against us, whether or not they confess their faults. However sorely they may have wounded us, we are not to cherish our grievances and sympathize with ourselves over our injuries; but as we hope to be pardoned for our offenses against God we are to pardon all who have done evil to us. MB 113.3"
EGW directly quotes and expands upon Matthew 6:14, making the connection explicit. The passage is a clear allusion to the biblical text.
Matthew 6:15
"But if ye forgive not men their trespasses, neither will your Father forgive your trespasses."
"“But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” Matthew 6:15 . Nothing can justify an unforgiving spirit. He who is unmerciful toward others shows that he himself is not a partaker of God's pardoning grace. In God's forgiveness the heart of the erring one is drawn close to the great heart of Infinite Love. The tide of divine compassion flows into the sinner's soul, and from him to the souls of others. The tenderness and mercy that Christ has revealed in His own precious life will be seen in those who become sharers of His grace. But “if any man have not the Spirit of Christ, he is none of His.” Romans 8:9 . He is alienated from God, fitted only for eternal separation from Him. COL 251.1"
Ellen White directly references Matthew 6:15 in this passage.
"It is true that he may once have received forgiveness; but his unmerciful spirit shows that he now rejects God's pardoning love. He has separated himself from God, and is in the same condition as before he was forgiven. He has denied his repentance, and his sins are upon him as if he had not repented. COL 251.2"
The EGW passage directly reflects the principle in Matthew 6:15, stating that a lack of forgiveness towards others indicates a rejection of God's pardoning love and a return to a state of unforgiveness.
Matthew 6:16
"Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward."
"“When ye fast, be not, as the hypocrites.”— Matthew 6:16 . The fasting which the word of God enjoins is something more than a form. It does not consist merely in refusing food, in wearing sackcloth, in sprinkling ashes upon the head. He who fasts in real sorrow for sin will never court display. MB 87"
Ellen White directly references Matthew 6:16 in this passage.
"It is true that there are unbalanced minds that impose upon themselves fasting which the Scriptures do not teach, and prayers and privation of rest and sleep which God has never required. Such are not prospered and sustained in their voluntary acts of righteousness. They have a pharisaical religion which is not of Christ, but of themselves. They trust in their good works for salvation, vainly hoping to earn heaven by their meritorious works instead of relying, as every sinner should, upon the merits of a crucified, risen, and exalted Saviour. These are almost sure to become sickly. But Christ and true godliness are health to the body and strength to the soul. 1T 556.3"
Both passages address the issue of religious hypocrisy and its negative effects. EGW criticizes those who impose extreme fasting and privations for outward show, mirroring Jesus' condemnation of hypocritical fasting in Matthew 6:16.
Matthew 6:17-18
"But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly."
"Jesus said, “When thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret.” Matthew 6:17, 18 . Whatever is done to the glory of God is to be done with cheerfulness, not with sadness and gloom. There is nothing gloomy in the religion of Jesus. If Christians give the impression by a mournful attitude that they have been disappointed in their Lord, they misrepresent His character and put arguments into the mouth of His enemies. Though in words they may claim God as their Father, yet in gloom and sorrow they present to the world the aspect of orphans. MB 88.1"
EGW quotes Matthew 6:17-18 directly and then elaborates on the principle of not making religious practices a show for others, which is the central theme of the verse.
Matthew 6:19
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:"
"rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” 1T 349.2"
EGW directly quotes and alludes to Matthew 6:19.
"“Lay not up for yourselves treasures upon earth.”— Matthew 6:19 . Treasure laid up on earth will not endure; thieves break through and steal; moth and rust corrupt; fire and storm sweep away your possessions. And “where your treasure is, there will your heart be also.” Treasure laid up on the earth will engross the mind to the exclusion of heavenly things. MB 88"
Ellen White directly references Matthew 6:19 in this passage.
"The multitude of deformed and sickly pressing for the earthly crown are those whose interests and treasures are in this world. Although they are disappointed on every side, they will not place their affections on heaven, and secure to themselves a treasure and home there. They fail of the earthly, yet while in pursuit of it, lose the heavenly. Notwithstanding the disappointment and unhappy life and death of those who were wholly bent upon obtaining earthly riches, others follow the same course. They rush madly on, disregarding the miserable end of those whose example they are following. 1T 352.1"
The EGW passage directly echoes the sentiment of Matthew 6:19, contrasting earthly and heavenly treasures. The focus on where one's treasure lies and the consequences of misplaced priorities aligns strongly with the biblical verse.
"Christ came to change this order of things. He sought to break the spell by which men were infatuated and ensnared. In His teaching He sought to adjust the claims of heaven and earth, to turn men's thoughts from the present to the future. From their pursuit of the things of time, He called them to make provision for eternity. COL 366.2"
EGW's emphasis on shifting focus from earthly pursuits to eternal provisions aligns with the principle of not laying up treasures on earth, as stated in Matthew 6:19. While not a direct quote, the thematic connection is clear and intentional.
"In ancient times it was customary for men to hide their treasures in the earth. Thefts and robberies were frequent. And whenever there was a change in the ruling power, those who had large possessions were liable to be put under heavy tribute. Moreover the country was in constant danger of invasion by marauding armies. As a consequence, the rich endeavored to preserve their wealth by concealing it, and the earth was looked upon as a safe hiding place. But often the place of concealment was forgotten; death might claim the owner, imprisonment or exile might separate him from his treasure, and the wealth he had taken such pains to preserve was left for the fortunate finder. In Christ's day it was not uncommon to discover in neglected land old coins and ornaments of gold and silver. COL 103.2"
The EGW passage provides historical context for the practice of storing treasures on earth, which directly relates to Jesus's warning against doing so in Matthew 6:19, due to their vulnerability to theft and decay.
"Brother D, the glitter and tinsel of the corruptible things of earth have eclipsed the charms of heaven, and made eternal life of but little value to you. As a servant of Christ, I entreat you to awake that you may see yourself as you are. The profits you will obtain in the course you are now pursuing will be eternal loss. You will find at last that you have made a terrible mistake which can never be remedied. 2T 228.3"
EGW warns Brother D that the allure of earthly things has overshadowed the value of eternal life, echoing the sentiment of Matthew 6:19, which cautions against storing up earthly treasures.
"Then that which I had seen was explained to me as follows: The multitude who were so eagerly striving for the earthly crown, were those who love this world's treasure, and are deceived and flattered with its short-lived attractions. Some, I saw, who profess to be the followers of Jesus, are so ambitious to obtain earthly treasures that they lose their love for heaven, act like the world, and are accounted of God as of the world. They profess to be seeking an immortal crown, a treasure in the heavens; but their interest and principal study is to acquire earthly treasures. Those who have their treasures in this world, and love their riches, cannot love Jesus. They may think that they are right, and, although they cling to their possessions with a miser's grasp, they cannot be made to see it, or to feel that they love money more than the cause of truth or the heavenly treasure. 1T 350.1"
Both passages address the danger of accumulating earthly treasures and the importance of focusing on heavenly rewards. The EGW passage amplifies the warning in Matthew 6:19.
Below this crown was another scepter, and upon this also was placed a crown, in the center of which were jewels, gold, and silver, reflecting some light. The inscription upon the crown was: “Earthly treasure. Riches is power. All who win me have honor and fame.” I saw a vast multitude rushing forward to obtain this crown. They were clamorous. Some in their eagerness seemed bereft of reason. They would thrust one another, crowding back those who were weaker than they, and trampling upon those who in their haste fell. Many eagerly seized hold of the treasures within the crown, and held them fast. The heads of some were as white as silver, and their faces were furrowed with care and anxiety. Their own relatives, bone of their bone, and flesh of their flesh, they regarded not; but, as appealing looks were turned to them, they held their treasures more firmly, as though fearful that in an unguarded moment they should lose a little, or be induced to divide with them. Their eager eyes would o…
Both passages warn against accumulating earthly treasures. The EGW passage vividly depicts the pursuit of earthly riches and its negative consequences, while Matthew 6:19 directly advises against laying up such treasures.
"Brethren, awake from your life of selfishness, and act like consistent Christians. The Lord requires you to economize your means and let every dollar not needed for your comfort flow into the treasury. Sisters, take that ten cents, that twenty cents, that dollar which you were about to spend for candies, for ruffles, or for ribbons, and donate it to God's cause. Many of our sisters earn good wages, but it is nearly all spent in gratifying their pride of dress. 5T 156.1"
Both passages address the idea of not focusing on earthly possessions and treasures, but instead investing in spiritual matters or God's work. EGW specifically mentions avoiding unnecessary spending on personal adornments, while Matthew 6:19 speaks more generally about not accumulating earthly treasures.
"Those who reached the crown, and possessed a share in it, and were applauded, are those who obtain that which is the whole aim of their life—riches. They receive that honor which the world bestows upon those who are rich. They have influence in the world. Satan and his evil angels are satisfied. They know that such are surely theirs, that while they are living in rebellion against God, they are Satan's powerful agents. 1T 352.2"
Both passages contrast earthly treasures with a more spiritual focus. The EGW passage describes people focused on riches, while Matthew 6:19 warns against storing up earthly treasures.
Matthew 6:19-20
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:"
Christ identified Himself with humanity by bearing the test upon this point and overcoming in man's behalf. He has guarded with warnings those very points where Satan would best succeed in his temptations to man. He knew that Satan would gain the victory over man unless he was especially guarded upon the points of appetite and the love of worldly riches and honor. He says: “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.” “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” 3T 477.4 Here Christ has brought before us two masters, God and the world, and has plainly presented the fact that it is simpl…
EGW directly quotes Matthew 6:19-20.
"In ancient times it was customary for men to hide their treasures in the earth. Thefts and robberies were frequent. And whenever there was a change in the ruling power, those who had large possessions were liable to be put under heavy tribute. Moreover the country was in constant danger of invasion by marauding armies. As a consequence, the rich endeavored to preserve their wealth by concealing it, and the earth was looked upon as a safe hiding place. But often the place of concealment was forgotten; death might claim the owner, imprisonment or exile might separate him from his treasure, and the wealth he had taken such pains to preserve was left for the fortunate finder. In Christ's day it was not uncommon to discover in neglected land old coins and ornaments of gold and silver. COL 103.2"
EGW provides historical context for the practice of hiding treasures on earth, which directly relates to Jesus's teaching in Matthew about not storing up earthly treasures. She explains why people did so, making the contrast with heavenly treasures more vivid.
"Compare these two enterprises. One is certain, eternal, enduring as the life of God; the other is a thing of this life, changeable, perishable, and if men succeed in their ambitious pursuits, that which they gain frequently stings like an adder, and drowns them in perdition. Oh, why should there be so great a contrast in the efforts of those who are engaged—the one class in a worldly enterprise, the other in a heavenly? the one laboring for a treasure here that is perishable, and in the effort suffering much pain for that which is frequently a source of great evil, the other putting forth efforts for the salvation of precious souls, which will be approved of Heaven and rewarded with heavenly riches. There are no risks to run here, no losses to be sustained, the profits are sure and immense. 2T 335.3"
The EGW passage strongly echoes the sentiment of Matthew 6:19-20, contrasting earthly and heavenly treasures. The emphasis on the perishable nature of earthly gains versus the enduring value of heavenly rewards is a clear parallel.
"Everyone will be required to render up his entrusted gifts. In the day of final judgment men's hoarded wealth will be worthless to them. They have nothing they can call their own. COL 372.1"
Both passages discuss the worthlessness of earthly treasures in the face of eternal judgment/life. The EGW passage reinforces the idea of not being able to take earthly possessions with you, which aligns with the principle of laying up treasures in heaven.
God is at work, and we are not doing one half that must be done to prepare a people to stand in the day when the Son of man shall be revealed. Woe be to the man that shall in the least degree seek to hinder the work which God is doing. We must labor for others; we must try to weaken the hold of our brethren upon their earthly treasures; for many will sell their birthright to eternal life for worldly advantages. How much better to encourage them to lay up their treasure in heaven than complainingly to drop the words: “It is money, money, that these men are continually calling for; and they are getting rich by it.” How sweet are words like these to the world-loving professor! How they strengthen his courage to withhold from God the proportion which belongs to Him and which should be returned to Him in tithes and offerings! The curse of the Lord will rest upon those who fail to render to Him His own. Let us work in harmony with God. His servants have a message to bear to money lovers; why…
EGW directly contrasts laying up earthly treasures with laying up treasures in heaven, echoing the sentiment and concept of Matthew 6:19-20. The connection is clear and relevant.
"Many who profess the truth are growing close and covetous. They need to be alarmed for themselves. They have so much of their treasure upon the earth that their hearts are on their treasure. Much the larger share of their treasure is in this world and but little in heaven; therefore their affections are placed on earthly possessions instead of on the heavenly inheritance. There is now a good opportunity for them to use their means for the benefit of suffering humanity and also for the advancement of the truth. This enterprise should never be left to struggle in poverty. These stewards to whom God has entrusted means should now come up to the work and use their means to His glory. To those who through covetousness withhold their means, it will prove a curse rather than a blessing. 1T 494.2"
The EGW passage warns against accumulating earthly treasures and encourages investing in heavenly ones, mirroring the teaching of Jesus in Matthew 6:19-20. Both passages contrast the fleeting nature of earthly possessions with the enduring value of heavenly rewards.
Simplicity in Furnishing Our artificial habits deprive us of many blessings and much enjoyment, and unfit us for living the most useful lives. Elaborate and expensive furnishings are a waste not only of money, but of that which is a thousandfold more precious. They bring into the home a heavy burden of care and labor and perplexity. MH 367.2 What are the conditions in many homes, even where resources are limited and the work of the household rests chiefly on the mother? The best rooms are furnished in a style beyond the means of the occupants and unsuited to their convenience and enjoyment. There are expensive carpets, elaborately carved and daintily upholstered furniture, and delicate drapery. Tables, mantels, and every other available space are crowded with ornaments, and the walls are covered with pictures, until the sight becomes wearying. And what an amount of work is required to keep all these in order and free from dust! This work, and the other artificial habits of the family i…
The passage warns against focusing on elaborate and expensive furnishings, aligning with the principle of not laying up treasures on earth but in heaven as taught in Matthew 6:19-20.
"We are to “look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.” 2 Corinthians 4:18 . The exchange we make in the denial of selfish desires and inclinations is an exchange of the worthless and transitory for the precious and enduring. This is not sacrifice, but infinite gain. Ed 296.5"
The EGW passage directly quotes 2 Corinthians 4:18 and then elaborates on the principle of focusing on eternal, unseen things rather than temporal, seen things. This aligns with the concept of laying up treasures in heaven instead of on earth, making it an explicit allusion and thematic parallel.
"You lack benevolence. You labor to save yourself from care, trouble, or expense for the cause of God. You have invested but little in the cause. The enterprise which man values the most will be seen by his investments. If he places a higher estimate upon eternal things than upon temporal things, he will show this by his works; he will invest the most, and venture the most, in that which he values the highest and which in the end brings him the greatest profit. 1T 691.1"
Both passages discuss the importance of investing in eternal things rather than earthly possessions. EGW directly echoes the sentiment of laying up treasures in heaven by prioritizing God's cause through financial investment. The connection is strong and meaningful.
"Life's Best Things Men and women have hardly begun to understand the true object of life. They are attracted by glitter and show. They are ambitious for worldly pre-eminence. To this the true aims of life are sacrificed. Life's best things—simplicity, honesty, truthfulness, purity, integrity—cannot be bought or sold. They are as free to the ignorant as to the educated, to the humble laborer as to the honored statesman. For everyone God has provided pleasure that may be enjoyed by rich and poor alike—the pleasure found in cultivating pureness of thought and unselfishness of action, the pleasure that comes from speaking sympathizing words and doing kindly deeds. From those who perform such service the light of Christ shines to brighten lives darkened by many shadows. MH 198"
Both passages contrast worldly pursuits with more lasting, spiritual values. Matthew 6:19-20 warns against earthly treasures, while the EGW passage emphasizes the importance of simplicity, honesty, and unselfishness.
"The men of that generation mocked the folly of him who sought not to gather gold or silver, or to build up possessions here. But Enoch's heart was upon eternal treasures. He had looked upon the celestial city. He had seen the King in His glory in the midst of Zion. The greater the existing iniquity, the more earnest was his longing for the home of God. While still on earth, he dwelt by faith in the realms of light. GW 53.3"
Both passages contrast earthly treasures with heavenly treasures. Enoch's focus on eternal treasures, as described by EGW, aligns with Jesus' teaching in Matthew 6:19-20 to lay up treasures in heaven.
Many who have taken stock are not able to donate it. Some of these persons are suffering for the very money which they have invested in stock. As I travel from state to state, I find afflicted ones standing on the very verge of the grave, who should go to the Institute for a while, but cannot for want of the means they have in Institute stock. These should not have a dollar invested there. One case in Vermont I will mention. As early as 1850 this brother became a Sabbathkeeper, and from that date he contributed liberally to the several enterprises that have been undertaken to advance the cause, till he became reduced in property. Yet when the urgent, unqualified call came for the Institute, he took stock to the amount of one hundred dollars. At the meeting at —— he introduced the case of his wife, who is very feeble, and who can be helped, but must be helped soon, if ever. He also stated his circumstances, and said that if he could command the one hundred dollars then in the Institute,…
The EGW passage discusses the unwise investment of resources in a way that hinders helping those in need. This echoes the principle of Matthew 6:19-20, which warns against storing up earthly treasures and encourages investing in heavenly ones.
My view of this matter of means was that there should be “a sacrifice to God, an offering;” and I never received any other idea. But if the principal is to be held good by stockholders, and they are to draw a certain per cent, where is the decrease, or the consuming sacrifice? And how are the dangers of those Sabbathkeepers who are accumulating property decreased by the present plan of holding stock in the Institute? Their dangers are only increased. And here is an additional excuse for their covetousness. In investing in stock in the Institute, held as a matter of sale and purchase like any other property, they do not sacrifice. As a large per cent is held out as an inducement, the spirit of gain, not sacrifice, leads them to invest so largely in the stock of the Institute that they have but little if anything to give to sustain other and still more important branches of the work. God requires of these close, covetous, worldly persons a sacrifice for suffering humanity. He calls on th…
Both passages contrast earthly and heavenly treasures. EGW applies this to investing in the Institute vs. giving to God's work, while Matthew states the general principle.
"The minister who is wholly consecrated to God refuses to engage in business that would hinder him from giving himself fully to his sacred calling. He is not striving for earthly honor or riches; his one purpose is to tell others of the Saviour, who gave Himself to bring to human beings the riches of eternal life. His highest desire is not to lay up treasure in this world, but to bring to the attention of the indifferent and disloyal the realities of eternity. He may be asked to engage in enterprises which promise large worldly gain, but to such temptations he returns the answer, “What shall it profit a man, if he shall gain the whole world, and lose his own soul?” [ Mark 8:36 .] GW 339.3"
While EGW quotes Mark 8:36, the overall theme of not prioritizing earthly treasures aligns with Matthew 6:19-20. Both passages encourage focusing on eternal rewards rather than worldly gain.
I saw that if, in the providence of God, wealth has been acquired, there is no sin in possessing it; and if no opportunities present themselves to use this means to advance the cause of God, there is no sin in still possessing it. But if opportunities are presented to the brethren to use their property to the glory of God and the advancement of His cause, and they withhold it, it will be a cause of stumbling to them. In the day of trouble that which was their hoarded treasure will be an offense unto them. Then all opportunities will be past for using their substance to the glory of God, and in anguish of spirit they will cast it from them to the moles and to the bats. Their gold and their silver cannot save them in that day. It falls upon them with crushing weight, that an account must be given of their stewardship, what use they have made of their Lord's money. Self-love made them believe that it was all their own, and that they might want it all; but they then feel, bitterly feel and…
Both passages address the principle of not storing up earthly treasures but rather investing in heavenly ones. EGW expands on this by connecting it to stewardship and using wealth for God's cause.
Matthew 6:19-21
"Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also."
"I saw that it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom. “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.” 1T 151.3"
EGW directly quotes Matthew 6:19-21.
"The ardor of the youth is now needed. They should put away vanity and restrict their wants. I would urge upon them and upon all our people that the money usually invested in unnecessary things be put to a higher, holier use. Do what you can toward creating a fund for the aged ministers, worn out with constant labor and care. Consecrate all that you have to the Lord. Do not use your money to gratify self. Put it into the Lord's treasury. Do not allow means to pass out of your hands merely to gratify the wishes of yourselves or others. In your expenditure consider that it is the Lord's money which you are handling and that you must render to Him an account of its use. 7T 295.2"
Both passages emphasize the importance of investing in heavenly treasures rather than earthly possessions. EGW directly echoes the sentiment of Matthew 6:19-21 by urging readers to use their money for God's work instead of selfish desires.
"Eternal things are not appreciated. You are not a rich man, yet your heart may be just as much placed upon the little you have, and you may cling to it just as closely as the millionaire to his treasures. Small, very small, will be the profits realized by you in your investments in worldly enterprises; while, on the other hand, if you invest in the cause of God, make that cause a part of you, and love it as you love yourself, and are willing to sacrifice for its advancement, showing your confidence and faith in its ultimate triumph, you will reap a precious harvest, if not in this life, in the better life than this. You will reap an eternal reward which is of as much higher value than any common, earthly gains as the immortal is higher than the perishable. 1T 691.3"
EGW's statement directly echoes the sentiment of Matthew 6:19-21, contrasting earthly and heavenly treasures and emphasizing the importance of investing in eternal things. The connection is clear and meaningful.
"I saw these men while striving for the possessions of earth; what zeal they manifested, what earnestness, what energy to obtain an earthly treasure that must soon pass away! What cool calculations they made! They plan and toil early and late, and sacrifice their ease and comfort for earthly treasure. A corresponding zeal on their part to obtain the gold, white raiment, and eyesalve will bring them in possession of these desirable treasures and life, everlasting life, in the kingdom of God. I saw that if any need eyesalve, it is those who have earthly possessions. Many of them are blind to their own state, blind to their firm grasp upon this world. Oh, that they may see! 1T 143.1"
The EGW passage contrasts earthly treasures with heavenly ones, echoing the sentiment of Matthew 6:19-21. While not a direct quote, the theme of prioritizing spiritual wealth over material possessions is clearly present.
It is no time now for God's people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new mission…
EGW's call to not fix affections or lay up treasure on earth, but to prepare for a better country, directly parallels the teaching of Jesus in Matthew 6:19-21 about laying up treasures in heaven.
"Those who bury their talents in this world are not pleasing God. All their powers are devoted to the accumulation of property, and the desire to accumulate becomes a passion. Brother A is an active man, and he takes pride in carrying out worldly projects. If the same interest, tact, and ambition were exercised in trading for the Lord, how much grander, nobler results would he realize! The education obtained in worldly business will not be of the least advantage in the future life, for no such business will be carried on in heaven; but if the faculties which God has given are used to His glory, to the upbuilding of His kingdom, an education is received which will be taken into heaven. 5T 276.1"
The EGW passage discusses laying up treasures on earth versus in heaven, directly mirroring the theme of Matthew 6:19-21.
In your prosperity you did not carry out the resolves you had made in adversity. The deceitfulness of riches turned you from your purposes. Cares increased upon you. Your influence became extended. As the afflicted realized relief from suffering, they glorified you, and you learned to love praise from the lips of poor mortals. You were in a popular city, and thought it necessary for the success of your business, as well as to retain your influence, for your surroundings to be somewhat in accordance with your business. But you carried things too far. You were swayed too much by the opinions and judgment of others. You expended means needlessly, only to gratify the lust of the eye and the pride of life. You forgot that you were handling your Lord's money. When means were expended by you which would only encourage vanity, you did not consider that the recording angel was making a record which you would blush to meet again. Said the angel, pointing to you: “You glorified yourself, but did …
Both passages warn against focusing on earthly treasures and neglecting spiritual priorities. The EGW passage illustrates the consequences of prioritizing worldly success and material possessions over one's relationship with God, echoing the warning in Matthew 6:19-21.
"The world regards as a mystery the man who is imbued with this principle. The selfish, money-loving man lives only to secure for himself the riches, honors, and pleasures of this world. He loses the eternal world from his reckoning. But with the follower of Christ these things will not be all-absorbing. For Christ's sake he will labor and deny self, that he may aid in the great work of saving souls who are without Christ and without hope in the world. Such a man the world cannot understand; for he is keeping in view eternal realities. The love of Christ with its redeeming power has come into the heart. This love masters every other motive, and raises its possessor above the corrupting influence of the world. COL 101.2"
The EGW passage contrasts worldly pursuits with eternal values, reflecting the principle of laying up treasures in heaven rather than on earth as taught in Matthew 6:19-21.
"Because of selfishness and love of the world, these men have been passing on with less and less sense of the magnitude of the work for these last days. They have not educated their minds to make a business of serving God. They have not an experience in that direction. Their property has absorbed their affections and eclipsed the magnitude of the plan of salvation. While they are improving and enlarging their worldly plans, they see no necessity for the enlargement and extension of the work of God. They invest their means in temporal but not in eternal things. Their hearts are ambitious for more means. God has made them depositaries of His law, that they might let the light so graciously given them shine forth to others. But they have so increased their cares and anxieties that they have no time to bless others with their influence, to converse with their neighbors, to pray with and for them, and to seek to bring them to the knowledge of the truth. 3T 385.2"
The EGW passage directly addresses the principle of not laying up treasures on earth, echoing the sentiment and warning against prioritizing worldly possessions over spiritual investments, as highlighted in Matthew 6:19-21.
"in the second watch, but that passed, and He came not. We may be again disappointed. We need not be so particular. He may not come in the following watch. We are in the third watch, and now we think it best to lay up our treasure on the earth, that we may be secure against want.” Many were sleeping, stupefied with the cares of this life and allured by the deceitfulness of riches from their waiting, watching position. 2T 192.1"
EGW directly references the idea of laying up treasure on earth, contrasting it with a heavenly treasure, which is the core message of Matthew 6:19-21. She connects this to the concept of being distracted from watching for Christ's return.
It is frequently the case that aged persons are unwilling to realize and acknowledge that their mental strength is failing. They shorten their days by taking care which belongs to their children. Satan often plays upon their imagination and leads them to feel a continual anxiety in regard to their money. It is their idol, and they hoard it with miserly care. They will sometimes deprive themselves of many of the comforts of life, and labor beyond their strength, rather than use the means which they have. In this way they place themselves in continual want, through fear that sometime in the future they shall want. All these fears originate with Satan. He excites the organs which lead to slavish fears and jealousies which corrupt nobleness of soul and destroy elevated thoughts and feelings. Such persons are insane upon the subject of money. If they would take the position which God would have them, their last days might be their best and happiest. Those who have children in whose honesty …
Both passages discuss the folly of hoarding earthly treasures and the importance of focusing on spiritual wealth. The EGW passage applies this principle to the elderly and their anxieties about money.
Those who withhold from the treasury of God and hoard their means for their children, endanger the spiritual interest of their children. They place their property, which is a stumbling block to themselves, in the pathway of their children, that they may stumble over it to perdition. Many are making a great mistake in regard to the things of this life. They economize, withholding from themselves and others the good they might receive from a right use of the means which God has lent them, and become selfish and avaricious. They neglect their spiritual interests and become dwarfs in religious growth, all for the sake of accumulating wealth which they cannot use. They leave their property to their children, and nine times out of ten it is even a greater curse to their heirs than it has been to themselves. Children, relying upon the property of their parents, often fail to make a success of this life, and generally utterly fail to secure the life to come. The very best legacy which parents …
Both passages warn against prioritizing earthly wealth over spiritual riches, and the potential harm this can cause to oneself and one's descendants. The EGW passage expands on the principle outlined in Matthew.
"Those who are truly converted are called to do a work that requires money and consecration. The obligation that binds us to place our names on the church roll holds us responsible to work for God to the utmost of our ability. He calls for undivided service, for the entire devotion of heart, soul, mind, and strength. Christ has brought us into church capacity that He may engage and engross all our capabilities in devoted service for the salvation of souls. Anything short of this is opposition to the work. There are only two places in the world where we can deposit our treasures—in God's storehouse or in Satan's, and all that is not devoted to Christ's service is counted on Satan's side and goes to strengthen his cause. 6T 447.2"
Both passages discuss the proper use of earthly possessions and where one's treasure (and therefore heart) should be focused. EGW directly contrasts investing in God's work versus Satan's, echoing the sentiment of laying up treasures in heaven rather than on earth.
"When these angels come to minister to those who shall be heirs of salvation, and witness the exhibition of selfishness, of covetousness, of overreaching, and benefiting self at others’ disadvantage, they turn away in grief. When they see those who claim to be heirs to an immortal inheritance so penurious in dealing with those who do not profess any higher ambition than to be laying up treasures on earth, they turn away in shame; for holy truth is reproached. 2T 239.1"
Both passages contrast earthly and heavenly treasures. Matthew 6:19-21 directly warns against accumulating earthly treasures, while EGW describes the angels' reaction to seeing believers prioritize earthly gain over generosity and compassion, thus implicitly advocating for laying up treasures in heaven.
"Do not educate your children to think that your love for them must be expressed by indulgence of their pride, extravagance, and love of display. There is no time now to invent ways for using up money. Use your inventive faculties in seeking to economize. Instead of gratifying selfish inclination, spending money for those things that destroy the reasoning faculties, study how to deny self, that you may have something to invest in lifting the standard of truth in new fields. The intellect is a talent; use it in studying how best to employ your means for the salvation of souls. 6T 451.1"
EGW's statement directly echoes the principle of Matthew 6:19-21, urging readers to invest in eternal treasures rather than earthly ones. Both passages emphasize the importance of using resources for spiritual purposes rather than selfish indulgence.
"this life. They are entering deeper and deeper into a spirit of worldly enterprise. They are ambitious to get gain. Spirituality and devotion are rare. The spirit that prevails is to work, to accumulate, and to add to that which they already possess. “What will be the end of these things?” was the burden of my inquiry. 1T 469.1"
Both passages contrast earthly and heavenly treasures, warning against prioritizing material wealth over spiritual devotion. EGW describes the accumulation of earthly possessions, while Matthew 6:19-21 advises against laying up treasures on earth.
"Brother and Sister L of Canada have been gradually losing their hold on God and their love for heavenly and divine things as they have been more earnestly grasping for worldly treasures. They have been relaxing their hold on heaven and fastening it more firmly on this world. A few years ago they loved to have an interest in the advancement of the truth and work of God. More recently their love for gain has increased, and they have not felt interested to do their part to save their fellow men. Self-denial and benevolence for Christ's sake have not characterized their lives. They have done but little for the cause of God. What have they been doing with their talents? They have been burying them in the earth, investing them in lands. They have not been putting them out to the exchangers, that when the Master comes, He may receive His own with usury. 2T 674.1"
The EGW passage echoes the sentiment of Matthew 6:19-21 about not storing up earthly treasures, but rather investing in heavenly things. The reference to burying talents and not putting them out to the exchangers further strengthens the connection to the broader theme of using resources for God's work rather than selfish gain.
The brethren who have stood at the head of this work have appealed to our people for means, on the ground that the health reform is a part of the great work connected with the third angel's message. In this they have been right. It is a branch of the great, charitable, liberal, sacrificing, benevolent work of God. Then why should these brethren say: “Stock in the Health Institute will pay a large per cent,” “it is a good investment,” “a paying thing”? Why not as well talk of stock in the Publishing Association paying a large per cent? If these are two branches of the same great, closing work of preparation for the coming of the Son of man, why not? Or why not make them both matters of liberality? The pen and the voice that appealed to the friends of the cause in behalf of the publishing fund held out no such inducements. Why, then, represent to wealthy, covetous Sabbathkeepers that they may do great good by investing their means in the Health Institute, and at the same time retain the …
Both passages address the issue of earthly vs. heavenly treasures. The EGW passage criticizes the idea of investing in the Health Institute for profit, while Matthew 6:19-21 warns against laying up treasures on earth. The connection is a clear thematic parallel.
"design to make of it. But this duty is just as sacred as the duty to preach the word to save souls. Here is a man with God's money or property in his hands. He is about to change his stewardship. Will he place the means which God has lent him to be used in His cause, in the hands of wicked men, just because they are his relatives? Should not Christian men feel interested and anxious for that man's future good as well as for the interest of God's cause, that he shall make a right disposition of his Lord's money, the talents lent him for wise improvement? Will his brethren stand by and see him losing his hold on this life and at the same time robbing the treasury of God? This would be a fearful loss to himself and to the cause; for, by placing his talent of means in the hands of those who have no regard for the truth of God, he would, to all intents and purposes, be wrapping it in a napkin and hiding it in the earth. 4T 479.1"
The EGW passage uses the imagery of hiding a talent in the earth, which is a clear allusion to the parable of the talents. It also connects to the broader theme of using resources for God's purposes rather than selfishly hoarding them, which aligns with the principle of laying up treasures in heaven.
"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 explicitly states she had no temptation to spend her earnings on personal gratification, but rather on spreading the message. This directly reflects the principle of Matthew 6:19-21, which contrasts earthly treasures with heavenly treasures and emphasizes that where your treasure is, there your heart will be also. The connection is a clear thematic parallel.
Believing parents have frequently transferred their property to their unbelieving children, thus putting it out of their power to render to God the things that are His. By so doing they lay off that responsibility which God has laid upon them, and place in the enemy's ranks means which God has entrusted to them to be returned to Him by being invested in His cause when He shall require it of them. It is not in God's order that parents who are capable of managing their own business should give up the control of their property, even to children who are of the same faith. These seldom possess as much devotion to the cause as they should, and they have not been schooled in adversity and affliction so as to place a high estimate upon the eternal treasure and less upon the earthly. The means placed in the hands of such is the greatest evil. It is a temptation to them to place their affections upon the earthly and trust to property and feel that they need but little besides. When means which t…
Both passages discuss the importance of investing in heavenly treasures rather than earthly ones. EGW applies this principle to the specific context of parents transferring property, while Matthew speaks more generally. The connection is valid and meaningful.
Here is the reward for those who sacrifice for God. They receive a hundredfold in this life, and shall inherit everlasting life. “But many that are first shall be last; and the last shall be first.” I was shown those who receive the truth, but do not live it. They cling to their possessions, and are not willing to distribute of their substance to advance the cause of God. They have not faith to venture and trust God. Their love of this world swallows up their faith. God calls for a portion of their substance, but they heed it not. They reason that they have labored hard to obtain what they have, and they cannot lend it to the Lord, for they may come to want. “O ye of little faith.” That God who cared for Elijah in the time of famine, will not pass by one of His self-sacrificing children. He who has numbered the hairs of their head, will care for them, and in days of famine they will be satisfied. While the wicked are perishing all around them for want of bread, their bread and water wi…
Both passages contrast earthly and heavenly treasures, emphasizing the importance of investing in the latter.
"Our trunk contained nearly everything we possessed on earth; but we enjoyed peace of mind and a clear conscience, and this we prized above earthly comforts. LS 107.3"
The EGW passage describes valuing peace of mind and a clear conscience over earthly possessions, which aligns with the Matthew passage's emphasis on storing up treasures in heaven rather than on earth. The core idea of prioritizing spiritual wealth over material wealth connects the two passages.
"We have no time now to give our energies and talents to worldly enterprises. Shall we become absorbed in serving the world, serving ourselves, and lose eternal life and the everlasting bliss of heaven? Oh, we cannot afford to do this! Let every talent be employed in the work of God. Those who receive the truth are, by their efforts, to increase the number of men and women who shall be laborers together with God. Souls are to be enlightened and taught to serve God intelligently; they are to be continually increasing in the knowledge of righteousness. 9T 104.2"
The EGW passage warns against focusing on worldly pursuits at the expense of eternal life, which aligns with the principle in Matthew 6:19-21 about laying up treasures in heaven rather than on earth. Both passages emphasize prioritizing spiritual investments over material ones.
"God would have His people, in words and in deportment, declare to the world that no earthly attractions or worldly possessions are of sufficient value to compensate for the loss of the heavenly inheritance. Those who are truly children of the light and of the day will not be vain or frivolous in conversation, in dress, or in deportment, but sober, contemplative, constantly exerting an influence to attract souls to the Redeemer. The love of Christ, reflected from the cross, is pleading in behalf of the sinner, drawing him by cords of infinite love to the peace and happiness found in our Saviour. God enjoins upon all His followers to bear a living testimony in unmistakable language by their conduct, their dress and conversation, in all the pursuits of life, that the power of true godliness is profitable to all in this life and in the life to come; that this alone can satisfy the soul of the receiver. 4T 580.3"
Both passages contrast earthly treasures with heavenly ones, urging believers to prioritize the latter. The EGW passage emphasizes that earthly attractions are insufficient compared to the heavenly inheritance, while Matthew 6:19-21 directly advises against storing up earthly treasures and highlights the importance of heavenly treasures.
"Many have indulged in needless expense, merely to gratify the feelings, the taste, and the eye, when the cause needed the very means thus used, and when some of the servants of God were poorly clothed and were crippled in their labor for lack of means. Said the angel: “Their time to do will soon be past. Their works show that self is their idol, and to it they sacrifice.” Self must first be gratified; their feeling is: “Am I my brother's keeper?” Warning after warning many have received, but heeded not. Self is the main object, and to it everything must bow. 1T 115.1"
Both passages contrast earthly and heavenly treasures, warning against prioritizing material possessions over spiritual values and service to God. The EGW passage focuses on the practical implications of this principle in the context of supporting the church.
Men labor at great cost to secure the treasures of this life. They suffer toil and endure hardships and privations to gain some worldly advantage. Why should the sinner be less willing to endure, to suffer, and to sacrifice in order to secure an imperishable treasure, a life that runs parallel with the life of God, a crown of immortal glory that fadeth not away? The infinite treasures of heaven, the inheritance which passes all estimate in value, which is an eternal weight of glory, must be obtained by us at any cost. We should not murmur at self- denial, for the Lord of life and glory endured it before us. Suffering and deprivation we should not avoid, for the Majesty of heaven accepted these in behalf of sinners. Sacrifice of ease and convenience should not cause one thought of repining, because the world's Redeemer accepted all these in our behalf. Making the largest estimate of all our self-denials, privations, and sacrifices, it costs us far less in every respect than it did the P…
EGW contrasts earthly and heavenly treasures, echoing the theme of Matthew 6:19-21.
Brother A, you are naturally close and covetous. You tithe mint and rue, but neglect the weightier matters. When the young man came to Jesus, and asked what he should do to have eternal life, Jesus told him to keep the commandments. He declared that he had done so. Said Jesus: Yet lackest thou one thing. Go sell that thou hast, and give to the poor, and thou shalt have treasure in heaven. The result was the young man went away sorrowful, for he had great possessions. I saw that you had wrong ideas. God requires economy of His people; but some have stretched their economy into meanness. I wish that you could see your case as it is. The true spirit of sacrifice, which is acceptable to God, you do not possess. You look at others, and watch them, and if they do not bring themselves to the same rigid course that you follow, you can do nothing for them. Your souls are withering beneath the blighting influence of your own errors. A fanatical spirit is with you, that you take to be God's Spiri…
The EGW passage discusses laying up treasure in heaven, which is a clear thematic parallel to Matthew 6:19-21.
"***** Chapter 43—The Poor Some who are poor in this world's goods are apt to place all the straight testimony upon the shoulders of the men of property. But they do not realize that they also have a work to do. God requires them to make a sacrifice. He calls upon them to sacrifice their idols. They should lay aside such hurtful stimulants as tobacco, tea, and coffee. If they are brought into straitened circumstances while exerting themselves to do the best they can, it will be a pleasure for their wealthy brethren to help them out of trouble. 1T 224"
Both passages address the idea of sacrifice and prioritizing spiritual values over material possessions. The EGW passage encourages the poor to sacrifice harmful habits, while Matthew 6:19-21 encourages storing up treasures in heaven rather than on earth. The underlying theme of prioritizing spiritual over material is present in both.
"The king's alliances and commercial relations with heathen nations brought him renown, honor, and the riches of this world. He was enabled to bring gold from Ophir and silver from Tarshish in great abundance. “The king made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycamore trees that are in the vale for abundance.” 2 Chronicles 1:15 . Wealth, with all its attendant temptations, came in Solomon's day to an increasingly large number of people; but the fine gold of character was dimmed and marred. PK 54.2"
The EGW passage contrasts Solomon's earthly riches with the diminishing of his character. Matthew 6:19-21 advises against storing up earthly treasures and emphasizes the importance of heavenly treasures. The connection is a thematic parallel about the dangers of focusing on earthly wealth over spiritual values.
"fail to prepare for the future immortal life. CT 190.2"
The EGW passage's emphasis on preparing for the 'future immortal life' aligns with the general theme of Matthew 6:19-21, which contrasts earthly treasures with heavenly treasures. While not a direct quote, the thematic connection is clear and relevant.
"Peter urged home upon the convicted people the fact that they had rejected Christ because they had been deceived by priests and rulers; and that if they continued to look to these men for counsel, and waited for them to acknowledge Christ before they dared to do so, they would never accept Him. These powerful men, though making a profession of godliness, were ambitious for earthly riches and glory. They were not willing to come to Christ to receive light. AA 43.3"
The EGW passage mentions the leaders' ambition for earthly riches and glory, contrasting with the call to seek heavenly treasure in Matthew 6:19-21. The connection is that the leaders' focus on earthly things prevents them from accepting Christ.
"Not for the wages we receive are we to labor. The motive that prompts us to work for God should have in it nothing akin to self-serving. Unselfish devotion and a spirit of sacrifice have always been and always will be the first requisite of acceptable service. Our Lord and Master designs that not one thread of selfishness shall be woven into His work. Into our efforts we are to bring the tact and skill, the exactitude and wisdom, that the God of perfection required of the builders of the earthly tabernacle; yet in all our labors we are to remember that the greatest talents or the most splendid services are acceptable only when self is laid upon the altar, a living, consuming sacrifice. PK 65.1"
Both passages contrast earthly and heavenly treasures, advocating for a focus on spiritual rewards over material gain. The EGW passage speaks of laying self on the altar, which is a form of not laying up treasures on earth.
Matthew 6:20
"But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:"
"kindle upon his idols a fire that water cannot quench. The great general conflagration is but just ahead, when all this wasted labor of life will be swept away in a night and day. The treasure laid up in heaven will be safe. No thief can approach nor moth corrupt it. 4T 49.2"
The EGW passage directly references the concept of laying up treasures in heaven where moth and rust do not corrupt and thieves do not steal, which is a clear allusion to Matthew 6:20.
"This is a question that demands consideration by every parent, every teacher, every student—by every human being, young or old. No scheme of business or plan of life can be sound or complete that embraces only the brief years of this present life and makes no provision for the unending future. Let the youth be taught to take eternity into their reckoning. Let them be taught to choose the principles and seek the possessions that are enduring—to lay up for themselves that “treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth;” to make to themselves friends “by means of the mammon of unrighteousness,” that when it shall fail, these may receive them “into the eternal tabernacles.” Luke 12:33 ; 16:9 , R.V. Ed 145.2"
The EGW passage contains a direct quote from Luke 12:33, which is a parallel passage to Matthew 6:20. This is a clear and direct allusion.
"While He has committed to our trust talents of money and influence, we will try to invest them in His cause, that should fires consume and adversity diminish, we can have the pleasure of knowing that some of our treasure is where fires cannot consume or adversity sweep away. The cause of God is a sure bank that can never fail, and the investment of our time, our interest, and our means in it is a treasure in the heavens that faileth not. 3T 90.1"
The EGW passage directly alludes to Matthew 6:20, using similar language about laying up treasures in heaven where they cannot be destroyed. The connection is clear and intentional.
"will not be much means in their possession to be consumed in the final conflagration. All will have laid up their treasure where moth and rust cannot corrupt; and the heart will not have a cord to bind it to earth. 1T 196.3"
EGW directly quotes and expands upon the idea of laying up treasure where moth and rust cannot corrupt, making it an explicit allusion.
"The parable of the rich man and Lazarus shows how the two classes represented by these men are estimated in the unseen world. There is no sin in being rich if riches are not acquired by injustice. A rich man is not condemned for having riches, but condemnation rests upon him if the means entrusted to him is spent in selfishness. Far better might he lay up his money beside the throne of God, by using it to do good. Death cannot make any man poor who thus devotes himself to seeking eternal riches. But the man who hoards his treasure for self can not take any of it to heaven. He has proved himself to be an unfaithful steward. During his lifetime he had his good things, but he was forgetful of his obligation to God. He failed of securing the heavenly treasure. COL 266.1"
Both passages discuss laying up treasures in heaven, contrasting earthly riches with eternal rewards. EGW's passage expands on the implications of this principle, particularly in the context of stewardship and the parable of the rich man and Lazarus.
"God desires us to choose the heavenly in place of the earthly. He opens before us the possibilities of a heavenly investment. He would give encouragement to our loftiest aims, security to our choicest treasure. He declares, “I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.” Isaiah 13:12 . When the riches that moth devours and rust corrupts shall be swept away, Christ's followers can rejoice in their heavenly treasure, the riches that are imperishable. COL 374.2"
Both passages discuss laying up treasure in heaven, contrasting it with earthly riches that decay. EGW directly references the concept of imperishable riches, echoing the sentiment in Matthew 6:20.
"The length and usefulness of life do not consist in the amount of our earthly possessions. Those who use their wealth in doing good will see no necessity for large accumulations in this world; for the treasure which is used to advance the cause of God and which is given to the needy in Christ's name is given to Christ, and He lays it up for us in the bank of heaven in bags which wax not old. He who does this is rich toward God, and his heart will be where his treasures are secured. He who humbly uses what God has given for the honor of the Giver, freely giving as he has received, may feel the peace and assurance in all his business that God's hand is over him for good, and he himself will bear the impress of God, having the Father's smile. 3T 546.2"
EGW echoes the theme of laying up treasures in heaven, as found in Matthew 6:20, and elaborates on its meaning.
"These earthly treasures are blessings when rightly used. Those who have them should realize that they are lent them of God and should cheerfully spend their means to advance His cause. They will not lose their reward here. They will be kindly regarded by the angels of God and will also lay up a treasure in heaven. 1T 141.3"
The phrase 'lay up a treasure in heaven' is a direct allusion to Matthew 6:20, making the connection strong and explicit.
"Would you make your property secure? Place it in the hand that bears the nailprint of the crucifixion. Retain it in your possession, and it will be to your eternal loss. Give it to God, and from that moment it bears His inscription. It is sealed with His immutability. Would you enjoy your substance? Then use it for the blessing of the suffering. 9T 50.3"
Both passages discuss investing in eternal rewards rather than earthly possessions. EGW's passage uses more vivid imagery related to Christ's sacrifice.
"Because these men can boast of but little earthly treasure, they may be looked upon as deficient in ability, in judgment, and in wisdom. They may be counted of no special worth, and their influence may not be esteemed by men; yet how does God regard these poor wise men? They are regarded precious in His sight, and, although not increasing their treasure upon earth, they are laying up for themselves an incorruptible treasure in the heavens, and in doing this they manifest a wisdom as far superior to that of the wise, calculating, acquisitive professed Christian as the divine and godlike is superior to the earthly, carnal, and satanic. It is moral worth that God values. A Christian character unblotted with avarice, possessing quietness, meekness, and humility, is more precious in His sight than the most fine gold, even the golden wedge of Ophir. 1T 538.1"
Both passages discuss laying up treasures in heaven rather than on earth. EGW expands on the idea, but the core concept is clearly derived from Matthew 6:20.
I was pointed back to the commencement of this last work. Then some who loved the truth could consistently talk of sacrificing. They devoted much to the cause of God, to send the truth to others. They have sent their treasure beforehand to heaven. Brethren, you who have received the truth at a later period, and who have large possessions, God has called you into the field, not merely that you may enjoy the truth, but that you may aid with your substance in carrying forward this great work. And if you have an interest in this work, you will venture out and invest something in it, that others may be saved by your efforts, and you reap with them the final reward. Great sacrifices have been made and privations endured to place the truth in a clear light before you. Now God calls upon you, in your turn, to make great efforts and to sacrifice in order to place the truth before those who are in darkness. God requires this. You profess to believe the truth; let your works testify to the fact. …
The EGW passage directly encourages readers to invest in God's work, sending treasure to heaven, which echoes the sentiment of Matthew 6:20 about laying up treasures in heaven. The connection is clear and meaningful.
What preparation are you making for the better life? It is Satan who makes you think that all your powers must be exercised to get along in this world. You are fearing and trembling for the future of this life, while you are neglecting the future, eternal life. Where is the anxiety, the earnestness, the zeal, lest you make a failure there and sustain an immense loss? To lose a little of this world seems to you a terrible calamity which would cost your life. But the thought of losing heaven does not cause half the fears to be manifested. Through your careful efforts to save this life, you are in danger of losing eternal life. You cannot afford to lose heaven, lose eternal life, lose the eternal weight of glory. You cannot afford to lose all these riches, this exceedingly precious, immeasurable happiness. Why do you not act like a sane man, and be as earnest, as zealous, and as persevering in your efforts for the better life, the immortal crown, the eternal, imperishable treasure, as you…
Both passages contrast earthly and heavenly treasures, urging focus on the latter. EGW's passage amplifies the idea of laying up treasures in heaven by detailing the dangers of prioritizing earthly concerns.
"Seek to save men of wealth. Entreat them to return to the Lord the treasures He has lent them in trust, that in New York and other great cities there may be established centers of influence from which Bible truth in its simplicity shall go forth to the people. Persuade men to lay up their treasures beside the throne of God by returning to the Lord their substance, enabling His workers to do good and to advance His glory. 9T 115.4"
The EGW passage directly echoes the concept of laying up treasures in heaven by using earthly wealth for God's work, as described in Matthew 6:20.
"The men of that generation had mocked the folly of him who sought not to gather gold or silver or to build up possessions here. But Enoch's heart was upon eternal treasures. He had looked upon the celestial city. He had seen the King in His glory in the midst of Zion. His mind, his heart, his conversation, were in heaven. The greater the existing iniquity, the more earnest was his longing for the home of God. While still on earth, he dwelt, by faith, in the realms of light. PP 87.2"
EGW's statement about Enoch's heart being upon eternal treasures echoes the teaching of Matthew 6:20 about laying up treasures in heaven. Both passages emphasize the importance of focusing on heavenly rewards rather than earthly possessions.
Every opportunity to help a brother in need, or to aid the cause of God in the spread of the truth, is a pearl that you can send beforehand and deposit in the bank of heaven for safekeeping. God is testing and proving you. He has been giving His blessings to you with a lavish hand and is now watching to see what use you are making of them, to see if you will help those who need help and if you will feel the worth of souls and do what you can with the means that He has entrusted to you. Every such opportunity improved adds to your heavenly treasure. But love of self has led you to prefer earthly possessions even at the sacrifice of the heavenly. You choose the treasures that moth and rust corrupt rather than those which are as enduring as eternity. It is your privilege to exercise tender compassion and to bless others; but your eyes are so blinded by the god of this world that you cannot discern this precious gem—the blessing to be received by doing good, by being rich in good works, re…
The EGW passage elaborates on the concept of laying up treasures in heaven, directly referencing the idea of depositing 'pearls' in the 'bank of heaven' and contrasting it with earthly treasures that are subject to decay. This is a clear thematic parallel to Matthew 6:20.
"from the rubbish of the world, around which they are clinging, and entwined about God; they must become spiritually minded. The dishonest and untruthful must become just and true. The ambitious and covetous must be hid in Jesus and seek His glory, not their own. They must despise their own holiness and lay up their treasure above. The prayerless must feel the need of both secret and family prayer, and must make their supplications to God with great earnestness. 5T 249.2"
The EGW passage explicitly alludes to Matthew 6:20 with the phrase "lay up their treasure above" and the general concept of prioritizing spiritual wealth over earthly possessions.
"increased power for good in this life; and those who make the most of their opportunities to reach high attainments will take these attainments with them into the future life. They have sought and obtained that which is imperishable. The ability to appreciate the glories that “eye hath not seen, nor ear heard” ( 1 Corinthians 2:9 ), will be proportionate to the attainments reached. CT 513.3"
While EGW also references 1 Corinthians 2:9, the core idea of laying up treasures and attainments that are imperishable and will be taken into the future life parallels the concept of storing up treasures in heaven in Matthew 6:20. Both passages emphasize the importance of investing in eternal values rather than earthly possessions.
The tongue of the minister is not to be employed in telling men the best way to bury their means in the earth; he should tell them how to invest safely in the bank of heaven. May the Lord impart to you spiritual discernment, is my prayer; for you will surely make shipwreck of faith unless you get into a different condition spiritually. You need the converting power of God, and unless you are changed you will surely let go your hold of the truth. But although you should gain the whole world, it would be a poor return for the loss of your soul. May the Lord help you, my brother, to come speedily to your senses and move like a man who has a well- balanced mind. May you take up your work with heart and lips sanctified, and walk humbly with your God. 5T 532.1 ***** Chapter 62—Practical Godliness Dear Brethren and Sisters at Oakland, My mind is drawn out to write to you. Again and again I find myself talking to you in my dreams, and in every case you are in trouble. But whatever comes, let i…
Both passages contrast earthly treasures with heavenly treasures, advocating for investing in the latter.
"True Success in Education True success in education, as in everything else, is found in keeping the future life in view. The human family have scarcely begun to live when they begin to die, and the world's incessant labor ends in nothingness unless a true knowledge in regard to eternal life is gained. He who appreciates probationary time as the preparatory school of life will use it to secure to himself a title to the heavenly mansions, a membership in the higher school. For this school the youth are to be educated, disciplined, and trained by forming such characters as God will approve. CT 21"
Both passages emphasize the importance of focusing on eternal rewards and heavenly treasures rather than earthly possessions. The EGW passage speaks of securing a 'title to the heavenly mansions,' which aligns with the concept of laying up treasures in heaven.
"The multitude of deformed and sickly pressing for the earthly crown are those whose interests and treasures are in this world. Although they are disappointed on every side, they will not place their affections on heaven, and secure to themselves a treasure and home there. They fail of the earthly, yet while in pursuit of it, lose the heavenly. Notwithstanding the disappointment and unhappy life and death of those who were wholly bent upon obtaining earthly riches, others follow the same course. They rush madly on, disregarding the miserable end of those whose example they are following. 1T 352.1"
This is a strong thematic parallel. EGW's statement about securing treasure and a home in heaven directly reflects the teaching of Matthew 6:20 about laying up treasures in heaven. The contrast between earthly and heavenly treasures is central to both passages.
"themselves. Only by imparting God's gifts in the present life could they provide for eternity. COL 369.5"
Both passages discuss storing up treasures, though EGW focuses on giving in the present to provide for eternity, while Matthew 6:20 speaks more generally about heavenly treasures.
"Then let your property go beforehand to heaven. Lay up your treasures beside the throne of God. Make sure your title to the unsearchable riches of Christ. “Make to yourselves friends by means of the mammon of unrighteousness, that when it shall fail, they may receive you into the eternal tabernacles.” R.V. COL 375.1"
Both passages emphasize the importance of storing up treasures in heaven rather than on earth. EGW's call to "lay up your treasures beside the throne of God" aligns with the concept of heavenly treasure in Matthew 6:20.
"He who makes this investment lays up double treasure. Besides that which, however wisely improved, he must leave at last, he is amassing wealth for eternity,—that treasure of character which is the most valuable possession of earth or heaven. Ed 141.2"
Both passages discuss laying up treasure, with the EGW passage expanding on the idea of eternal wealth and character.
"“Thursday we went into Portland again and took dinner with the family of Brother Gowell. We had a special interview with them, which we hope will result in their good. We feel a deep interest for the wife of Brother Gowell. This mother's heart has been torn by seeing her children in affliction and in death, and laid in the silent grave. It is well with the sleepers. May the mother yet seek all the truth, and lay up a treasure in heaven, that when the Life-giver shall come to bring the captives from the great prison house of death, father, mother, and children may meet, and the broken links of the family chain be reunited, no more to be severed. 1T 654.2"
Both passages discuss laying up treasure in heaven, although EGW's passage connects it to family reunion at the resurrection, making the connection more specific than a general theme.
"As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus ( Matthew 19:16-22 ) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven. EW 49.1"
The EGW passage directly references the story of the rich young ruler and connects it to the idea of laying up treasures in heaven. The warning against prioritizing earthly possessions over spiritual needs is a clear echo of Matthew 6:20.
"The apostle says: “Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate.” Your means are given you to use where needed, not to hoard up for destruction in the great conflagration. You are bidden to enjoy the good gifts of the Lord, and should use them for your own comfort, for charitable purposes, and in good works to advance His cause, thereby laying up for yourself treasures in heaven. 4T 143.1"
The EGW passage echoes the sentiment of Matthew 6:20 regarding laying up treasures in heaven through good works and charitable giving.
"My brethren and sisters, it is too late to devote your time and strength to self-serving. Let not the last day find you destitute of the heavenly treasure. Seek to push the triumphs of the cross, seek to enlighten souls, labor for the salvation of your fellow beings, and your work will abide the trying test of fire. 9T 56.2"
Both passages emphasize storing up treasure in heaven rather than earthly possessions. EGW's passage directly echoes the sentiment of Matthew 6:20, urging readers to focus on eternal rewards.
"Spiritual prosperity is closely bound up with Christian liberality. The followers of Christ should rejoice in the privilege of revealing in their lives the beneficence of their Redeemer. As they give to the Lord they have the assurance that their treasure is going before them to the heavenly courts. Would men make their property secure? Let them place it in the hands that bear the marks of the crucifixion. Would they enjoy their substance? Let them use it to bless the needy and suffering. Would they increase their possessions? Let them heed the divine injunction, “Honor the Lord with thy substance, and with the first fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine.” Proverbs 3:9, 10 . Let them seek to retain their possessions for selfish purposes, and it will be to their eternal loss. But let their treasure be given to God, and from that moment it bears His inscription. It is sealed with His immutability. AA 344.3"
Both passages discuss the idea of storing up treasure, either on earth or in heaven. EGW's statement about treasure going before them to heavenly courts echoes the sentiment of Matthew 6:20.
"Jesus and your guardian angels are pointing you above your farms, your cattle, and your earthly treasure, to the kingdom of heaven, to an immortal inheritance, an eternal substance in the kingdom of glory. Said the angel: “You must die to this world.” “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” 1T 168.4"
Both passages contrast earthly and heavenly treasures, urging focus on the latter.
"Teaching the People to Be Liberal Never should the laborer who raises up little companies here and there, give the impression to those newly come to the faith, that God does not require them to work systematically in helping to sustain the cause by their personal labors and by their means. Frequently those who receive the truth are among the poor of this world; but they should not make this an excuse for neglecting those duties which devolve upon them in view of the precious light they have received. They should not allow poverty to prevent them from laying up a treasure in heaven. The blessings within reach of the rich are also within their reach. If they are faithful in using what little they do possess, their treasure in heaven will increase according to their fidelity. It is the motive with which they work, not the amount they do, that makes their offering valuable in the sight of Heaven. GW 222"
The EGW passage encourages believers, even the poor, to lay up treasure in heaven, which is the central theme of Matthew 6:20. The connection is clear and meaningful.
"All the people of God should have an interest in His cause. There has been a lack of this interest among the brethren in Wisconsin. There has also been a lack of energy. Some think it no sin to idle away their time, while others who love the precious cause of truth, economize their time, and in the strength of God exert themselves and labor hard that their families may be made neat and comfortable, and they have something besides to invest in the cause, that they may do their part to keep the work of God moving and lay up a treasure in heaven. One is not to be eased and others burdened. God requires those who have health and strength of body, to do what they can, and use their strength to His glory, for they are not their own. They are accountable to God for the use they make of their time and strength, which are granted them of Heaven. 1T 324.2"
Both passages discuss laying up treasure in heaven. The EGW passage expands on this by connecting it to investing in God's cause.
There all who have wrought with unselfish spirit will behold the fruit of their labors. The outworking of every right principle and noble deed will be seen. Something of this we see here. But how little of the result of the world's noblest work is in this life manifest to the doer! How many toil unselfishly and unweariedly for those who pass beyond their reach and knowledge! Parents and teachers lie down in their last sleep, their lifework seeming to have been wrought in vain; they know not that their faithfulness has unsealed springs of blessing that can never cease to flow; only by faith they see the children they have trained become a benediction and an inspiration to their fellow men, and the influence repeat itself a thousandfold. Many a worker sends out into the world messages of strength and hope and courage, words that carry blessing to hearts in every land; but of the results he, toiling in loneliness and obscurity, knows little. So gifts are bestowed, burdens are borne, labor…
The EGW passage speaks of the unseen rewards of selfless labor, which aligns with the concept of laying up treasures in heaven as described in Matthew 6:20. The focus on delayed gratification and eternal reward makes the connection strong.
"And the means used to bless others will bring returns. Riches rightly employed will accomplish great good. Souls will be won to Christ. He who follows Christ's plan of life will see in the courts of God those for whom he has labored and sacrificed on earth. Gratefully will the ransomed ones remember those who have been instrumental in their salvation. Precious will heaven be to those who have been faithful in the work of saving souls. COL 373.2"
Both passages emphasize the idea of investing in eternal rewards rather than earthly possessions. Matthew 6:20 speaks of laying up treasures in heaven, while the EGW passage describes the joy of seeing those you've helped save in heaven.
“We are just getting settled in Rochester. We have rented an old house for one hundred and seventy-five dollars a year. We have the press in the house. Were it not for this, we should have to pay fifty dollars a year for office room. You would smile could you look in upon us and see our furniture. We have bought two old bedsteads for twenty-five cents each. My husband brought me home six old chairs, no two of them alike, for which he paid one dollar, and soon he presented me with four more old chairs without any seating, for which he paid sixty-two cents. The frames are strong, and I have been seating them with drilling. Butter is so high that we do not purchase it, neither can we afford potatoes. We use sauce in the place of butter, and turnips for potatoes. Our first meals were taken on a fireboard placed upon two empty flour barrels. We are willing to endure privations if the work of God can be advanced. We believe the Lord's hand was in our coming to this place. There is a large fi…
While not a direct quote, the passage describes the White's willingness to endure poverty and hardship for the sake of their work, reflecting the principle of prioritizing spiritual treasures over earthly ones, as described in Matthew 6:20. They are sacrificing material comfort for a higher purpose.
"energy and zeal proportionate to the value of the object of which we are in pursuit. Eternal life is worth persevering, untiring effort. 5T 570.1"
Both passages emphasize the importance of focusing on eternal rewards and making efforts towards spiritual goals. Matthew 6:20 encourages laying up treasures in heaven, while EGW stresses the need for persevering effort to attain eternal life.
"“One thing thou lackest,” Jesus said. “If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow Me.” Christ read the ruler's heart. Only one thing he lacked, but that was a vital principle. He needed the love of God in the soul. This lack, unless supplied, would prove fatal to him; his whole nature would become corrupted. By indulgence, selfishness would strengthen. That he might receive the love of God, his supreme love of self must be surrendered. DA 519.4"
Both passages discuss the concept of heavenly treasure. While EGW doesn't directly quote Matthew 6:20, the idea of obtaining treasure in heaven by giving to the poor connects thematically.
"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"
Both passages discuss the idea of investing in heavenly treasures rather than earthly ones. EGW's passage speaks of laying up treasures for charitable purposes, which aligns with the concept of storing up treasures in heaven by doing good works.
"It is these great truths that old and young need to learn. We need to study the working out of God's purpose in the history of nations and in the revelation of things to come, that we may estimate at their true value things seen and things unseen; that we may learn what is the true aim of life; that, viewing the things of time in the light of eternity, we may put them to their truest and noblest use. Thus, learning here the principles of His kingdom and becoming its subjects and citizens, we may be prepared at His coming to enter with Him into its possession. Ed 184.1"
The EGW passage speaks of learning principles of God's kingdom to prepare for entering into its possession, which aligns with the principle of laying up treasures in heaven (Matthew 6:20) rather than focusing on earthly possessions. It's a direct principle.
"men they will turn from the approval of the Lord, the Maker of the heavens and the earth, and will forfeit all right to the honor which cometh from above. How few know what is for their best interest! You do not appreciate this. Jesus, through a life of unexampled suffering and an ignominious death, has opened a way whereby man may follow in His footsteps, and finally be exalted to His throne, and receive the reward of immortality and eternal life. For a life of obedience he will receive an immortal inheritance, a treasure undefiled that fadeth not away. 2T 494.1"
Both passages discuss laying up treasure in heaven and receiving an immortal inheritance.
"The many printings of several editions of Christ's Object Lessons in the English and other leading languages have proved the popularity of the book. While preparing the manuscript the author was led to dedicate the proceeds of its sale to the aid of educational work. Through the co-operative effort of author, publishers, and church members a sizable sum has been turned to the interests of Christian education. COL 7.3"
The EGW passage describes dedicating the proceeds of the book to Christian education, which aligns with the principle of laying up treasures in heaven, as described in Matthew 6:20. The connection is thematic.
"Those who have trained the mind to delight in spiritual exercises are the ones who can be translated and not be overwhelmed with the purity and transcendent glory of heaven. You may have a good knowledge of the arts, you may have an acquaintance with the sciences, you may excel in music and in penmanship, your manners may please your associates, but what have these things to do with a preparation for heaven? What have they to do to prepare you to stand before the tribunal of God? 2T 267.1"
The EGW passage emphasizes the importance of spiritual exercises and preparation for heaven, contrasting them with worldly pursuits. This aligns with the principle in Matthew 6:20 of laying up treasures in heaven rather than on earth. The EGW passage directly applies this principle to the context of preparing for the judgment.
"world, and will be esteemed of great price by the heavenly angels, and above all by our heavenly Father, and will fit the wearers to be welcome guests in the heavenly courts. 3T 367.1"
Both passages contrast earthly and heavenly treasures. EGW speaks of qualities valued by God and angels, while Matthew 6:20 speaks of laying up treasures in heaven. The underlying theme is prioritizing spiritual over material wealth.
"Let those who work for the higher classes bear themselves with true dignity, remembering that angels are their companions. Let them keep the treasure house of mind and heart filled with, “It is written.” Hang in memory's hall the precious words of Christ. They are to be valued far above gold or silver. MH 215.3"
Both passages contrast earthly treasures with something of greater value. EGW speaks of valuing Christ's words above gold or silver, while Matthew 6:20 speaks of laying up treasures in heaven. The connection is thematic, focusing on the relative value of different kinds of treasures.
"If there was ever a time when sacrifices should be made, it is now. Those who have money should understand that now is the time to use it for God. Let not means be absorbed in multiplying facilities where the work is already established. Do not add building to building where many interests are now centered. Use the means to establish centers in new fields. Thus you may bring in souls who will act their part in producing. 6T 450.1 Think of our missions in foreign countries. Some of them are struggling to gain even a foothold; they are destitute of even the most meager facilities. Instead of adding to facilities already abundant, build up the work in these destitute fields. Again and again the Lord has spoken in regard to this. His blessing cannot attend His people in disregarding His instruction. 6T 450.2"
EGW's emphasis on using resources for God's work, particularly in new fields, aligns with the principle of laying up treasures in heaven by investing in eternal things rather than accumulating earthly possessions. The focus is on prioritizing eternal investments over temporal ones.
"Teach your children that God has a claim upon all they possess, a claim that nothing can ever cancel; whatever they have is theirs only in trust as a test of their obedience. Inspire them with ambition to gain stars for their crown by winning many souls from sin to righteousness. 6T 451.2"
Both passages connect earthly possessions with heavenly rewards. EGW speaks of gaining 'stars for their crown' by winning souls, while Matthew 6:20 speaks of laying up treasures in heaven. The underlying principle is that actions on earth have eternal consequences.
"In explanation he added: “In my youth I determined to go as a missionary to the heathen. But on the death of my father I had to take up his business in order to provide for the family. Now, instead of going myself, I support a missionary. In such a town of such a province of China, my worker is stationed. And so, even while I sleep, I am, through my representative, still working for Christ.” 6T 30.1"
The EGW passage illustrates the principle of investing in eternal rewards, as described in Matthew 6:20. By supporting a missionary, the businessman is laying up treasures in heaven.
"In some conferences it has been considered commendable to save up means, and to show a large surplus in the treasury. But in this God has not been honored. It would have been better if the money thus laid by had been wisely expended in supporting diligent, efficient laborers in needy fields. GW 456.3"
Both passages contrast earthly treasure with heavenly treasure. The EGW passage criticizes hoarding resources instead of using them for God's work, while Matthew 6:20 encourages investing in eternal rewards.
"Among the poor there are many who long to show their gratitude to God for His grace and truth. They greatly desire to share with their more prosperous brethren in sustaining His service. These souls should not be repulsed. Let them lay up their mites in the bank of heaven. If given from a heart filled with love for God, these seeming trifles become consecrated gifts, priceless offerings, which God smiles upon and blesses. DA 615.4"
The idea of laying up treasures in heaven connects with the concept of storing up treasures in heaven, where they are safe and have eternal value.
"Pure, simple, and fervent was the piety of these followers of Christ. The principles of truth they valued above houses and lands, friends, kindred, even life itself. These principles they earnestly sought to impress upon the hearts of the young. From earliest childhood the youth were instructed in the Scriptures and taught to regard sacredly the claims of the law of God. Copies of the Bible were rare; therefore its precious words were committed to memory. Many were able to repeat large portions of both the Old and the New Testament. Thoughts of God were associated alike with the sublime scenery of nature and with the humble blessings of daily life. Little children learned to look with gratitude to God as the giver of every favor and every comfort. GC 67.1"
Both passages emphasize valuing spiritual principles over material possessions. EGW describes how this was manifested in the lives of the people she is writing about, while Matthew 6:20 is a direct command to do so.
"Ministers should follow up their public labors by private efforts, laboring personally for souls whenever there is an opportunity, conversing around the fireside, and entreating souls to seek for those things which make for their peace. Our work here is soon to close, and every man will receive his reward according to his own labor. I was shown the saints’ reward, the immortal inheritance, and saw that those who had endured the most for the truth's sake will not think they have had a hard time, but will count heaven cheap enough. 1T 381.2"
Both passages discuss rewards in heaven, but the connection is thematic and not a direct allusion or principle.
"of nearly $250,000, and a yearly output of over a million dollars in religious and educational literature. LS 458.2 “God revealed to Mrs. White that a great work would be done upon the Pacific coast and in the cities around the bay. This began to materialize very early; for church buildings were erected in Oakland and San Francisco in 1875 and 1876. In helping to build these churches, Mr. and Mrs. White sold all they had in the East. LS 458.3"
The EGW passage describes the Whites selling their possessions to support church building. Matthew 6:20 encourages laying up treasures in heaven. The connection is that the Whites are sacrificing earthly possessions for a spiritual cause, aligning with the principle of investing in eternal rewards.
Matthew 6:21
"For where your treasure is, there will your heart be also."
"not their home, that they are merely pilgrims and strangers upon the earth, preparing to move to a better country. The example and influence of all such is a curse to the cause of God. Hollow hypocrisy characterizes their professed Christian lives. They love God and the truth just as much as their works show, and no more. A man will act out all the faith he has. “By their fruits ye shall know them.” The heart is where the treasure is. Their treasure is upon this earth, and their hearts and interests are also here. 2T 662.3"
EGW directly alludes to Matthew 6:21.
"rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” 1T 349.2"
EGW directly quotes Matthew 6:21.
"“Many who profess the truth are growing close and covetous. They need to be alarmed for themselves. They have so much of their treasure upon the earth that their hearts are on their treasure. Much the larger share of their treasure is in this world, and but little in heaven; therefore their affections are placed on earthly possessions instead of on the heavenly inheritance. There is now a good opportunity for them to use their means for the benefit of suffering humanity and also for the advancement of the truth. This enterprise should never be left to struggle in poverty. These stewards to whom God has entrusted means should now come up to the work and use their means to His glory. To those who through covetousness withhold their means, it will prove a curse rather than a blessing.” 1T 638.2"
EGW directly echoes the sentiment of Matthew 6:21, stating that 'their hearts are on their treasure' because 'so much of their treasure [is] upon the earth.' This is a clear and direct reference to the biblical verse.
"Words and acts testify plainly what is in the heart. If vanity and pride, love of self and love of dress, fill the heart, the conversation will be upon the fashions, the dress, and the appearance, but not on Christ or the kingdom of heaven. If envious feelings dwell in the heart, they will be manifested in words and acts. Those who measure themselves by others, do as others do, and make no higher attainments, excusing themselves because of the faults and wrongs of others, are feeding on husks and will remain spiritual dwarfs as long as they gratify Satan by thus indulging their own unconsecrated feelings. Some dwell upon what they shall eat and drink, and wherewithal they shall be clothed. These thoughts flow out from the abundance of the heart, as though temporal things were the grand aim in life, the highest attainment. These persons forget the words of Christ: “Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.” 1T 500.1"
The EGW passage illustrates the principle of Matthew 6:21 by showing how focusing on worldly things (fashions, dress) reveals where one's heart truly lies. The connection is clear and meaningful.
"Many who profess the truth are growing close and covetous. They need to be alarmed for themselves. They have so much of their treasure upon the earth that their hearts are on their treasure. Much the larger share of their treasure is in this world and but little in heaven; therefore their affections are placed on earthly possessions instead of on the heavenly inheritance. There is now a good opportunity for them to use their means for the benefit of suffering humanity and also for the advancement of the truth. This enterprise should never be left to struggle in poverty. These stewards to whom God has entrusted means should now come up to the work and use their means to His glory. To those who through covetousness withhold their means, it will prove a curse rather than a blessing. 1T 494.2"
EGW directly echoes the principle stated in Matthew 6:21, that one's heart follows their treasure. She uses this principle to critique those who are too focused on earthly possessions.
"Who has the heart? With whom are our thoughts? Of whom do we love to converse? Who has our warmest affections and our best energies? If we are Christ's, our thoughts are with Him, and our sweetest thoughts are of Him. All we have and are is consecrated to Him. We long to bear His image, breathe His spirit, do His will, and please Him in all things. SC 58.2"
The EGW passage directly expands on the principle of Matthew 6:21, explaining what it means to have your heart (treasure) with Christ.
"His claim that he had kept the law of God was a deception. He showed that riches were his idol. He could not keep the commandments of God while the world was first in his affections. He loved the gifts of God more than he loved the Giver. Christ had offered the young man fellowship with Himself. “Follow Me,” He said. But the Saviour was not so much to him as his own name among men or his possessions. To give up his earthly treasure, that was seen, for the heavenly treasure, that was unseen, was too great a risk. He refused the offer of eternal life, and went away, and ever after the world was to receive his worship. Thousands are passing through this ordeal, weighing Christ against the world; and many choose the world. Like the young ruler, they turn from the Saviour, saying in their hearts, I will not have this Man as my leader. DA 520.4"
The EGW passage connects the young ruler's choice to the principle in Matthew 6:21, that where your treasure is, there your heart will be also. It explains how the ruler's love for his riches prevented him from following Christ.
"Your heart is on your earthly treasures, therefore you have no heart for the heavenly. These poor things which are seen—the earthly—eclipse the glory of the heavenly. Where your treasure is, there will your heart be also. Your words will declare, your acts will show, where your treasure is. If it is in this world, the little gain of earth, your anxieties will be manifested in that direction. If you are striving for the immortal inheritance with an earnestness, energy, and zeal proportionate to its value, then can you be a fair candidate for everlasting life, and heir of glory. You need a fresh conversion every day. Die daily to self, keep your tongue as with a bridle, control your words, cease your murmurings and complaints, let not one word of censure escape your lips. If this requires a great effort, make it; you will be repaid in so doing. 1T 698.3"
The EGW passage directly quotes and expands upon Matthew 6:21.
"You lack benevolence. You labor to save yourself from care, trouble, or expense for the cause of God. You have invested but little in the cause. The enterprise which man values the most will be seen by his investments. If he places a higher estimate upon eternal things than upon temporal things, he will show this by his works; he will invest the most, and venture the most, in that which he values the highest and which in the end brings him the greatest profit. 1T 691.1"
The EGW passage directly applies the principle that one's actions and investments reveal their true priorities and affections, mirroring the core message of Matthew 6:21.
The true Christian's joys and consolation must and will be in heaven. The longing souls of those who have tasted of the powers of the world to come and have feasted on heavenly joys, will not be satisfied with things of earth. Such will find enough to do in their leisure moments. Their souls will be drawn out after God. Where the treasure is, there will the heart be, holding sweet communion with the God they love and worship. Their amusement will be in contemplating their treasure—the Holy City, the earth made new, their eternal home. And while they dwell upon those things which are lofty, pure, and holy, heaven will be brought near, and they will feel the power of the Holy Spirit, and this will tend to wean them more and more from the world and cause their consolation and chief joy to be in the things of heaven, their sweet home. The power of attraction to God and heaven will then be so great that nothing can draw their minds from the great object of securing the soul's salvation and …
EGW directly quotes and expands upon the principle found in Matthew 6:21, emphasizing the importance of focusing on heavenly treasures and communion with God.
"Where the treasure is, there the heart will be. In every effort to benefit others, we benefit ourselves. He who gives money or time for spreading the gospel enlists his own interest and prayers for the work, and for the souls to be reached through it; his affections go out to others, and he is stimulated to greater devotion to God, that he may be enabled to do them the greatest good. MB 90.1"
The EGW passage directly quotes and expands upon the idea presented in Matthew 6:21, that one's heart follows their treasure. The EGW passage uses this principle to explain how investing in the gospel and helping others leads to greater devotion and affection.
I saw that these fearful words apply particularly to the wealthy who profess to believe the present truth. The Lord calls them to use their means to advance His cause. Opportunities are presented to them, but they shut their eyes to the wants of the cause, and cling fast to their earthly treasure. Their love for the world is greater than their love for the truth, their love for their fellow men, or their love for God. He calls for their substance, but they selfishly, covetously, retain what they have. They give a little now and then to ease their conscience, but have not overcome their love for this world. They do not sacrifice for God. The Lord has raised up others that prize eternal life, and that can feel and realize something of the value of the soul, and they have freely bestowed their means to advance the cause of God. The work is closing; and soon the means of those who have kept their riches, their large farms, their cattle, etc., will not be wanted. I saw the Lord turn to such…
EGW's statement about clinging to earthly treasure and the heart following treasure directly reflects the principle stated in Matthew 6:21.
"closely examined their own hearts, they would have discovered that selfishness was the true reason why they brought no freewill offering to God. Some will always remain in debt. Because of their covetousness, the prospering hand of God will not be with them to bless their undertakings. They love this world better than they love the truth. They are not being fitted up and made ready for the kingdom of God. 1T 225.1"
The EGW passage directly illustrates the principle stated in Matthew 6:21. Where one's treasure (in this case, selfishness and worldly possessions) is, there the heart will be also, preventing freewill offerings and spiritual growth.
"Our works will show the exact extent to which earthly treasures have our affections. The greatest care, anxiety, and labor are devoted to worldly interests, while eternal considerations are made secondary. Here Satan receives of man that homage which he claimed of Christ but failed to obtain. It is the selfish love of the world which corrupts the faith of the professed followers of Christ and makes them weak in moral power. The more they love their earthly riches, the further they depart from God, and the less do they partake of His divine nature that would give them a sense of the corrupting influences in the world and the dangers to which they are exposed. 3T 478.2"
EGW is expanding on the principle found in Matthew 6:21.
"Then that which I had seen was explained to me as follows: The multitude who were so eagerly striving for the earthly crown, were those who love this world's treasure, and are deceived and flattered with its short-lived attractions. Some, I saw, who profess to be the followers of Jesus, are so ambitious to obtain earthly treasures that they lose their love for heaven, act like the world, and are accounted of God as of the world. They profess to be seeking an immortal crown, a treasure in the heavens; but their interest and principal study is to acquire earthly treasures. Those who have their treasures in this world, and love their riches, cannot love Jesus. They may think that they are right, and, although they cling to their possessions with a miser's grasp, they cannot be made to see it, or to feel that they love money more than the cause of truth or the heavenly treasure. 1T 350.1"
The EGW passage directly echoes and expands upon the principle stated in Matthew 6:21. The idea of where your treasure is, there your heart will be also, is central to the EGW quote.
"will not be much means in their possession to be consumed in the final conflagration. All will have laid up their treasure where moth and rust cannot corrupt; and the heart will not have a cord to bind it to earth. 1T 196.3"
The EGW passage directly echoes the principle stated in Matthew 6:21, applying it to the context of end-times preparation.
"The youth have their hearts filled with the love of self. This is manifested in their desire to see their faces daguerreotyped by the artist; and they are not satisfied with being once represented, but sit again and again for their picture, each time hoping that the last will excel all their previous efforts and appear really more beautiful than the original. Their Lord's money is squandered in this way, and what is gained? Merely their poor shadow upon paper. The hours that should have been devoted to prayer are occupied upon their own poor selves; precious hours of probation are thus wasted. 1T 500.2"
The EGW passage illustrates the principle of Matthew 6:21 by showing how the youth's desire to have their pictures taken repeatedly reveals where their heart and treasure truly lie - in themselves and their appearance.
"manifest the true state of the heart. If the brethren in Ohio have this matter presented before them in its true bearing, and are left to decide for themselves, they will see wisdom and order in the tithing system. 1T 237.1"
The EGW passage connects the tithing system to the 'true state of the heart,' implying that one's attitude toward tithing reveals their priorities and values. This directly reflects the principle in Matthew 6:21, 'For where your treasure is, there will your heart be also.' The act of tithing (giving treasure) reveals where one's heart is.
"entrusted to them; and covetousness had no place in their lives. Their love for their brethren and the cause they had espoused, was greater than their love of money and possessions. Their works testified that they accounted the souls of men of higher value than earthly wealth. AA 70.3"
Both passages discuss the relationship between one's heart/affections and their possessions/treasure. EGW's passage amplifies the principle found in Matthew 6:21 by illustrating how love for God and others manifests in a lack of covetousness and a willingness to prioritize spiritual values over material wealth.
"I saw that the brethren who have possessions have a work to do to tear away from these earthly treasures and to overcome their love of the world. Many of them love this world, love their treasure, but are not willing to see it. They must be zealous and repent of their selfish covetousness, that the love of the truth may swallow up everything else. I saw that many of those who have riches will fail to buy the gold, white raiment, and eyesalve. Their zeal does not possess intensity and earnestness proportionate to the value of the object of which they are in pursuit. 1T 142.4"
The EGW passage directly echoes the sentiment of Matthew 6:21, focusing on the connection between treasure and the heart/affections. The reference to 'gold, white raiment, and eyesalve' alludes to Revelation 3:18, but the core concept aligns with Matthew 6:21.
"I was shown that there is no lack of means among Sabbathkeeping Adventists. At present their greatest danger is in their accumulations of property. Some are continually increasing their cares and labors; they are overcharged. The result is, God and the wants of His cause are nearly forgotten by them; they are spiritually dead. They are required to make a sacrifice to God, an offering. A sacrifice does not increase, but decreases and consumes. Here, I was shown, was a worthy enterprise for God's people to engage in, one in which they can invest means to His glory and the advancement of His cause. Much of the means among our people is only proving an injury to those who are holding on to it. 1T 492.1"
The EGW passage discusses the danger of accumulating property and forgetting God, which directly relates to the idea that where your treasure is, your heart will be also. The verse supports the warning against materialism.
"danger is in their accumulations of property. Some are continually increasing their cares and labors; they are overcharged. The result is, God and the wants of His cause are nearly forgotten by them; they are spiritually dead. They are required to make a sacrifice to God, an offering. A sacrifice does not increase, but decreases and consumes.” 1T 636.1"
Both passages connect one's heart/devotion to where one's treasure is. EGW expands on the dangers of earthly treasure, while Matthew states the principle.
"When all that we have and are is not consecrated to God, selfish interests close our eyes to the importance of the work, and the means that God calls for is withheld. But He who has lent us this means for the advancement of His cause will frequently withdraw His prospering hand and in some way scatter the means thus withheld, and it will be lost to its possessor and lost to the cause of God. It is not preserved in this world or in the world to come. God is robbed, and Satan triumphs. The Lord would have you closely search your own heart, Brother O, and get the love of the world out of it. Die to self, and live unto God. Then will you be of that number who are the light of the world. 2T 690.2"
The EGW passage discusses the importance of consecrating all to God and not being selfish, which directly relates to the principle in Matthew 6:21 about where your treasure is, there your heart will be also. The EGW passage expands on the consequences of not following this principle.
Many flatter themselves that their desire for gain is that they may help the cause of God. Some promise that when they have gained such an amount, then they will do good with it and advance the cause of present truth. But when they have realized their expectations, they are no more ready to help the cause than before. They again pledge themselves that after they purchase that desirable house or piece of land, and pay for it, then they will do a great deal with their means to advance the work of God. But as the desire of their heart is attained, they have far less disposition than in the days of their poverty to aid in the advancement of the work of God. “He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.” The deceitfulness of riches leads them on, step by step, until they lose all love for the truth, and yet they flatter themselves that they believe it. They lo…
The EGW passage discusses how people's hearts are drawn to their riches, which aligns with the sentiment of Matthew 6:21.
"I saw that many are fair in their profession, while within is corruption. Deceive not yourselves, falsehearted professors. God looks at the heart. “Out of the abundance of the heart the mouth speaketh.” The world, I saw, is in the heart of such, but the religion of Jesus is not there. If professed Christians love Jesus better than the world, they will love to speak of Him, their best Friend, in whom their highest affections are centered. He came to their aid when they felt their lost and perishing condition. When weary and heavy-laden with sin, they turned unto Him. He removed their burden of guilt and sin, took away their sorrow and mourning, and turned the whole current of their affections. The things they once loved, they now hate; and the things they hated, they now love. 1T 159.2"
EGW's statement that 'the world...is in the heart of such, but the religion of Jesus is not there' connects to the idea that where your treasure is, there your heart will be also. If someone's treasure is the world, their heart is not centered on Jesus.
"You have fixed your eyes upon what you have given to different enterprises, and it looks large to you. But had you done very much more, had your hearts expanded, and your hands dispensed to the cause of God and to the needy, you would have done no more than your duty, and you would have been far happier. The Lord calls upon you to bring your offering to the altar, and not hold it within reach merely, but lay it on the altar. The altar sanctifies the gift when it is placed upon it, and not before. 2T 167.1"
Both passages connect one's heart and treasure. The EGW passage speaks of laying offerings on the altar, which is a specific application of the general principle in Matthew 6:21.
"Why do not our brethren send in their pledges on the book and tract fund more liberally? And why do not our ministers take hold of this work in earnest? Our people should see that these works are just what is needed to help those who need help. Here is a chance to invest means according to the blessed plan of liberality. We can sometimes read men nearly as plainly as we read books. There are those among us who put from one hundred to one thousand dollars or more into the Health Institute, who have pledged only from five to twenty- five dollars in the great enterprise of publishing books, pamphlets, and tracts, setting forth truths which have to do with eternal life. One was supposed to be a paying investment. The other, as we might judge from the littleness of the pledges, is supposed to be a dead loss. 1T 689.1"
Both passages connect one's heart and affections with where they invest their resources. EGW points out the disparity in investment between the Health Institute and the book fund, implying that people's hearts are more invested in the former. This aligns with the principle in Matthew 6:21.
Yet no one took the interest in her case that we did. I even spoke to the large congregation before we went East last fall, of their neglect of Sister More. I spoke of the duty of giving honor to whom it is due; it appeared to me that wisdom had so far departed from the prudent that they were not capable of appreciating moral worth. I told that church that there were many among them who could find time to meet, and sing, and play their instruments of music; they could give their money to the artist to multiply their likenesses, or could spend it to attend public amusements; but they had nothing to give to a worn-out missionary who had heartily embraced the present truth and had come to live with those of like precious faith. I advised them to stop and consider what we were doing, and proposed that they shut up their instruments of music for three months and take time to humble themselves before God in self-examination, repentance, and prayer until they learned the claims which the Lord…
Both passages connect one's priorities with one's heart or affections. EGW points out that the church members' treasure was in entertainment and personal luxuries, not in caring for the missionary. Matthew 6:21 directly states that where your treasure is, there your heart will be also. The connection is thematic, focusing on the relationship between values and actions.
Matthew 6:22
"The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light."
"“If therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness.” Purity and steadfastness of purpose are the conditions of receiving light from God. He who desires to know the truth must be willing to accept all that it reveals. He can make no compromise with error. To be wavering and halfhearted in allegiance to truth is to choose the darkness of error and satanic delusion. DA 312.4"
EGW directly quotes Matthew 6:22.
"rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” 1T 349.2"
EGW directly quotes Matthew 6:22.
"“If ... thine eye be single, thy whole body shall be full of light.”— Matthew 6:22 . Singleness of purpose, wholehearted devotion to God, is the condition pointed out by the Saviour's words. Let the purpose be sincere and unwavering to discern the truth and to obey it at whatever cost, and you will receive divine enlightenment. Real piety begins when all compromise with sin is at an end. Then the language of the heart will be that of the apostle Paul: “This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ.” Philippians 3:13, 14, 8 . MB 91"
Ellen White directly references Matthew 6:22 in this passage.
If you gain correct ideas on this subject, you will see the necessity of educating and training yourselves so that you may do justice to yourselves, may honor God, and bless others. Put yourselves under patient, efficient teachers, and learn to read in a way that will preserve the melody of the voice. Having an eye single to the glory of God, make the most of the natural capabilities that God has given you, and your intellectual efficiency will increase, and commanding your own powers, you will not become embarrassed by your defects of speech, and your usefulness in the cause of God will be increased. There is need that among our ministers careful attention should be given to the culture of the voice, or many will lie down in untimely graves. The Lord is not glorified by the reflections that are cast upon him, when men attribute to him their sufferings; for the Lord has no pleasure in the suffering and death of his people. He would have them pursue a right course of action, carefully l…
EGW directly references the concept of having an 'eye single to the glory of God' which is the core idea of Matthew 6:22.
Matthew 6:23
"But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!"
"“If therefore the light that is in thee be darkness, how great is that darkness!” There was a point of time in the experience of such, when the light given them was not cherished, and it became darkness. Said the angel: “Ye cannot love and worship the treasures of earth, and have the true riches.” When the young man came to Jesus and said to Him, “Good Master, what good thing shall I do, that I may have eternal life?” Jesus gave him his choice, to part with his possessions and have eternal life, or retain them and lose it. His riches were of greater value to him than the heavenly treasure. The condition that he must part with his treasures and give to the poor in order to become a follower of Christ and have eternal life, chilled his desire; and he went away sorrowful. 1T 350.2"
EGW directly quotes Matthew 6:23.
"“If therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness.” Purity and steadfastness of purpose are the conditions of receiving light from God. He who desires to know the truth must be willing to accept all that it reveals. He can make no compromise with error. To be wavering and halfhearted in allegiance to truth is to choose the darkness of error and satanic delusion. DA 312.4"
EGW directly quotes Matthew 6:23.
"rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” 1T 349.2"
EGW directly quotes Matthew 6:23.
"But when the eye is blinded by the love of self, there is only darkness. “If thine eye be evil, thy whole body shall be full of darkness.” It was this fearful darkness that wrapped the Jews in stubborn unbelief, making it impossible for them to appreciate the character and mission of Him who came to save them from their sins. MB 91.3 Yielding to temptation begins in permitting the mind to waver, to be inconstant in your trust in God. If we do not choose to give ourselves fully to God then we are in darkness. When we make any reserve we are leaving open a door through which Satan can enter to lead us astray by his temptations. He knows that if he can obscure our vision, so that the eye of faith cannot see God, there will be no barrier against sin. MB 92.1"
EGW directly quotes Matthew 6:23 ('If thine eye be evil, thy whole body shall be full of darkness.') and builds upon it to explain spiritual blindness.
"responsibility rests with the sinner. By resisting the Spirit of God today, he prepares the way for a second resistance of light when it comes with mightier power. Thus he passes on from one stage of resistance to another, until at last the light will fail to impress, and he will cease to respond in any measure to the Spirit of God. Then even “the light that is in thee” has become darkness. The very truth we do know has become so perverted as to increase the blindness of the soul. MB 93.1"
EGW directly quotes and expands on Matthew 6:23 ('the light that is in thee has become darkness') to illustrate the consequences of resisting the Spirit of God and perverting the truth.
"The spirit existing in the church is such as to lead away from God and the path of holiness. Many of the church have ascribed their state of spiritual blindness to the influence growing out of the principles taught at the Institute. This is not entirely correct. Had the church stood in the counsel of God, the Institute would have been controlled. The light of the church would have been diffused to that branch of the work, and the errors would not have existed there that did. It was the moral darkness of the church that had the greatest influence to create the moral darkness and spiritual death in the Institute. Had the church been in a healthy condition, she could have sent a vitalizing, healthful current to this arm of the body. But the church was sickly and did not enjoy the favor of God nor the light of His countenance. A sickly, deathly influence was circulated all through the living body until the disease was apparent everywhere. 2T 138.3"
Both passages use the metaphor of light and darkness to describe spiritual health. The EGW passage speaks of the 'moral darkness of the church' and a 'sickly, deathly influence,' while Matthew 6:23 warns of the darkness that fills the whole body if the 'eye be evil.' The parallel is strong and meaningful.
"There is sadness in heaven over the spiritual blindness of many of our brethren. Our younger ministers, who fill less important positions, must make decided efforts to come to the light, to sink the shaft deeper and still deeper in the mine of truth. GW 304.1"
Both passages address spiritual blindness and the importance of seeking light. EGW's reference to 'spiritual blindness' and the need to 'come to the light' resonates with Matthew 6:23's warning about the darkness that results from an 'evil eye'.
Matthew 6:24
"No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."
"with earthly things. If such can pass along bearing the name of Christians, yet serving both God and mammon, they are satisfied. But things will occur to reveal the hearts of these, who are only a burden and a curse to the church. 2T 138.2"
EGW uses the phrase "serving both God and mammon," which is a direct allusion to Matthew 6:24's warning against serving both God and mammon.
"The system of benevolence was arranged to prevent that great evil, covetousness. Christ saw that in the prosecution of business the love of riches would be the greatest cause of rooting true godliness out of the heart. He saw that the love of money would freeze deep and hard into men's souls, stopping the flow of generous impulses and closing their senses to the wants of the suffering and the afflicted. “Take heed,” was His oft- repeated warning, “and beware of covetousness.” “Ye cannot serve God and mammon.” The oft-repeated and striking warnings of our Redeemer are in marked contrast with the actions of His professed followers who evidence in their lives so great eagerness to be rich and who show that the words of Christ are lost upon them. Covetousness is one of the most common and popular sins of the last days, and has a paralyzing influence upon the soul. 3T 547.2"
EGW directly quotes Matthew 6:24, "Ye cannot serve God and mammon," and uses it as a basis for her discussion on covetousness.
"“Ye cannot serve God and mammon.” Just as far as you love and cherish the spirit of the world you will have a spirit of defiance and will question and find fault with those who bring you the message of truth. You will deride the truth, and will become a false witness, an accuser of the brethren. The talents given you of God to be improved to His glory will be actively employed against His work and cause. There is no concord between Christ and Belial. You have already chosen the friendship of the world, therefore you are decidedly on the side of Satan. The natural heart is at enmity against God, and will resist the clearest evidence of truth. The wicked will not endure the light that condemns their wrong course of action. 5T 340.2"
EGW directly quotes 'Ye cannot serve God and mammon,' which is a verbatim quote from Matthew 6:24. This constitutes a clear and intentional allusion.
Christ declares: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon”—cannot serve God and your riches, too. “The Pharisees also, who were covetous, heard all these things: and they derided Him.” Mark the words of Christ to them: “Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men [which is riches acquired by oppression, by deception, by overreaching, by fraud, or in any other dishonest manner] is abomination in the sight of God.” Then Christ presents the two characters, the rich man who was clothed with purple and fine linen, and who fared sumptuously every day, and Lazarus, who was in abject poverty and loathsome to the sight, and who begged the few crumbs which the rich man despised. Our Saviour shows His estimate of the two. Although Lazarus was in so deplorable and mean a condition, he had true…
The EGW passage directly quotes Matthew 6:24.
"Very many who profess to be servants of Christ are none of His. They are deceiving their souls to their own destruction. While they profess to be servants of Christ, they are not living in obedience to His will. “Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” Many, while professing to be servants of Christ, are obeying another master, working daily against the Master whom they profess to serve. “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” 2T 442.1"
The EGW passage directly quotes Matthew 6:24 and references the concept of serving two masters.
"rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” 1T 349.2"
EGW directly quotes Matthew 6:24.
"To every one of His appointed agencies the Lord sends the message: “Take your position at your post of duty, and then stand firm for the right.” To all I am instructed to say: “Find your place. Receive not the fanciful sentiments of men who are not taught by God. Christ is waiting to give you insight into heavenly things, waiting to quicken your spiritual pulse to renewed activity. No longer subordinate the claims of future, eternal interests to the common affairs of this life. ‘Ye cannot serve God and mammon.’ Matthew 6:24 . Wake up, brethren, wake up.” 8T 203.3"
Ellen White directly references Matthew 6:24 in this passage.
"“His servants ye are to whom ye obey” ( Romans 6:16 ). If we indulge anger, lust, covetousness, hatred, selfishness, or any other sin, we become servants of sin. “No man can serve two masters” ( Matthew 6:24 ). If we serve sin, we cannot serve Christ. The Christian will feel the promptings of sin, for the flesh lusteth against the Spirit; but the Spirit striveth against the flesh, keeping up a constant warfare. Here is where Christ's help is needed. Human weakness becomes united to divine strength, and faith exclaims, “Thanks be to God, which giveth us the victory through our Lord Jesus Christ” ( 1 Corinthians 15:57 )! SL 92.2"
Ellen White directly references Matthew 6:24 in this passage.
"Are not similar sins still committed, in the face of warnings as solemn and explicit? We are as directly forbidden to indulge covetousness as was Achan to appropriate the spoils of Jericho. God has declared it to be idolatry. We are warned, “Ye cannot serve God and mammon.” Matthew 6:24 . “Take heed, and beware of covetousness.” Luke 12:15 . “Let it not be once named among you.” Ephesians 5:3 . We have before us the fearful doom of Achan, of Judas, of Ananias and Sapphira. Back of all these we have that of Lucifer, the “son of the morning,” who, coveting a higher state, forfeited forever the brightness and bliss of heaven. And yet, notwithstanding all these warnings, covetousness abounds. PP 496.4"
Ellen White directly references Matthew 6:24 in this passage.
"darkness of eternal night. Jesus spake as never man spake. He poured out to men the whole treasure of heaven in wisdom and knowledge. He is the light that lighteth every man who cometh into the world. Every phase of truth was evident to him. He did not come to utter uncertain sentiments and opinions; but only to speak truth established upon eternal principles. Then why take the unstable words of men as exalted wisdom, when a greater and certain wisdom is at your command? Men take the writings of scientists, falsely so-called, and seek to make their deductions harmonize with the statements of the Bible. But where there is no agreement, there can be no harmony. Christ declares, “No man can serve two masters.” [ Matthew 6:24 .] Their interests are sure to clash. Again and again men have attempted to put the Bible and the writings of men upon a common basis; but the attempt has proved a failure; for we cannot serve God and mammon. CE 78.2"
Ellen White directly references Matthew 6:24 in this passage.
"The state of corruption and apostasy that in the last days would exist in the religious world, was presented to the prophet John in the vision of Babylon, “that great city, which reigneth over the kings of the earth.” Revelation 17:18 . Before its destruction the call is to be given from heaven, “Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Revelation 18:4 . As in the days of Noah and Lot, there must be a marked separation from sin and sinners. There can be no compromise between God and the world, no turning back to secure earthly treasures. “Ye cannot serve God and mammon.” Matthew 6:24 . PP 167.1"
Ellen White directly references Matthew 6:24 in this passage.
"Christians are to keep themselves distinct and separate from the world, its spirit, and its influences. God is fully able to keep us in the world, but we are not to be of the world. His love is not uncertain and fluctuating. Ever He watches over His children with a care that is measureless. But He requires undivided allegiance. “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” Matthew 6:24 . PK 59.1"
Ellen White directly references Matthew 6:24 in this passage.
"“ N o man can serve two masters.”— Matthew 6:24 . Christ does not say that man will not or shall not serve two masters, but that he cannot . The interests of God and the interests of mammon have no union or sympathy. Just where the conscience of the Christian warns him to forbear, to deny himself, to stop, just there the worldling steps over the line, to indulge his selfish propensities. On one side of the line is the self-denying follower of Christ; on the other side is the self-indulgent world lover, pandering to fashion, engaging in frivolity, and pampering himself in forbidden pleasure. On that side of the line the Christian cannot go. MB 93"
Ellen White directly references Matthew 6:24 in this passage.
"discipleship will save any soul. We do not belong to Christ unless we are His wholly. It is by halfheartedness in the Christian life that men become feeble in purpose and changeable in desire. The effort to serve both self and Christ makes one a stony-ground hearer, and he will not endure when the test comes upon him. COL 50.1"
The EGW passage explicitly condemns halfheartedness in the Christian life and the attempt to serve both self and Christ. This is a direct echo of Matthew 6:24, which states that no one can serve two masters. The principle of undivided loyalty to God is central to both passages.
"We cannot serve God and the world at the same time. We must not center our affections on worldly relatives, who have no desire to learn the truth. We may seek in every way, while associated with them, to let our light shine; but our words, our deportment, our customs and practices, should not in any sense be molded by their ideas and customs. We are to show forth the truth in all our intercourse with them. If we cannot do this, the less association we have with them, the better it will be for our spirituality. If we place ourselves among associates whose influence has a tendency to make us forgetful of the high claims the Lord has upon us we invite temptation and become too weak in moral power to resist it. We come to partake of the spirit and cherish the ideas of our associates and to place sacred and eternal things lower than the ideas of our friends. We are, in short, leavened just as the enemy of all righteousness designed we should be. 5T 543.1"
Both passages discuss the impossibility of serving both God and worldly desires.
"Are not many of our people falling into the sin of sacrificing their religion for the sake of worldly gain; preserving a form of piety, yet giving all the mind to temporal pursuits? God's law must be considered first of all and obeyed in spirit and in letter. If God's word, spoken in awful solemnity from the holy mountain, is lightly regarded, how will the Testimonies of His Spirit be received? Minds that are so darkened as not to recognize the authority of the Lord's commandments given directly to man can receive little good from a feeble instrument whom He has chosen to instruct His people. 4T 252.3"
The EGW passage echoes the sentiment of Matthew 6:24, warning against prioritizing worldly gain over serving God. Both emphasize the conflict between devotion to God and pursuit of material wealth.
"Here is the danger of riches to the avaricious man. The more he gains, the harder it is for him to be generous. To diminish his wealth is like parting with life. Rather than do this, he turns from the attractions of the immortal reward, in order to retain and increase his earthly possessions. He accumulates and hoards. Had he kept the commandments, his worldly possessions would not have been so great. How could he, while plotting and striving for self, love God with all his heart, and with all his mind, and with all his strength, and his neighbor as himself? Had he distributed to the necessities of the poor and blessed his fellow men with a portion of his means as their wants demanded, he would have been far happier and would have had greater heavenly treasure and less of earth upon which to place his affections. 4T 50.1"
The EGW passage discusses the dangers of riches and the difficulty of serving both God and wealth, which is a central theme in Matthew 6:24. The passage explores the conflict between earthly possessions and spiritual devotion, mirroring the warning against serving both God and mammon.
You have had a fearful experience, which should be a warning to those who allow the love of the world to take possession of their souls. You have become mammon's slave. What will you say when the Master shall demand of you an account of your stewardship? You have allowed the love of money getting to become the ruling passion of your life. You are as much intoxicated with the love of money as is the inebriate with his liquor. 3T 544.2 Jesus has pleaded that the unfruitful tree might be spared a little longer; and I make one more plea for you to put forth no faint effort, but a most earnest one, for the kingdom. Rescue yourself from the snare of Satan before the word, “He is joined to idols, let him alone,” shall be spoken in regard to you in heaven. All money lovers, like yourself, will one day cry in bitter anguish: “Oh, the deceitfulness of riches! I have sold my soul for money.” Your only hope now is to make no feeble move, but to turn square about. Resolutely call to your aid the wi…
EGW directly addresses the issue of serving 'mammon' and contrasts it with serving God, which is the core principle of Matthew 6:24. The warning against the love of money and its consequences is a clear application of the biblical principle.
The standard of piety is so low among professed Christians generally that those who wish to follow Christ in sincerity find the work much more laborious and trying than they otherwise would. The influence of worldly professors is injurious to the young. The mass of professed Christians have removed the line of distinction between Christians and the world, and while they profess to be living for Christ, they are living for the world. Their faith has but little restraining influence upon their pleasures; while they profess to be children of the light, they walk in darkness and are children of the night and of darkness. Those who walk in darkness cannot love God and sincerely desire to glorify Him. They are not enlightened to discern the excellence of heavenly things, and therefore cannot truly love them. They profess to be Christians because it is considered honorable, and there is no cross for them to bear. Their motives are often selfish. Some such professors can enter the ballroom and…
The EGW passage speaks of those who profess to live for Christ but are living for the world, directly echoing the principle of Matthew 6:24 about not being able to serve two masters (God and mammon).
"Whatever the appearance may be, every life centered in self is squandered. Whoever attempts to live apart from God is wasting his substance. He is squandering the precious years, squandering the powers of mind and heart and soul, and working to make himself bankrupt for eternity. The man who separates from God that he may serve himself, is the slave of mammon. The mind that God created for the companionship of angels has become degraded to the service of that which is earthly and bestial. This is the end to which self-serving tends. COL 200.3"
The EGW passage directly echoes the sentiment of Matthew 6:24, discussing the impossibility of serving both God and worldly desires (mammon). It expands on the consequences of choosing mammon over God, aligning with the verse's core message.
"Thus at the head of Solomon's company of workmen there was placed a man whose efforts were not prompted by an unselfish desire to render service to God. He served the god of this world, mammon. The very fibers of his being were inwrought with the principles of selfishness. PK 63.3"
The EGW passage explicitly mentions serving 'mammon' and being driven by selfishness, which directly relates to the principle in Matthew 6:24 about not being able to serve both God and mammon. The connection is clear and meaningful.
A profession of Christianity without corresponding faith and works will avail nothing. No man can serve two masters. The children of the wicked one are their own master's servants; to whom they yield themselves servants to obey, his servants they are, and they cannot be the servants of God until they renounce the devil and all his works. It cannot be harmless for servants of the heavenly King to engage in the pleasures and amusements which Satan's servants engage in, even though they often repeat that such amusements are harmless. God has revealed sacred and holy truths to separate His people from the ungodly and purify them unto Himself. Seventh-day Adventists should live out their faith. Those who obey the Ten Commandments view the state of the world and religious things from a standpoint altogether different from that of professors who are lovers of pleasure, who shun the cross, and live in violation of the fourth commandment. In the present state of things in society it is no easy …
EGW directly quotes and expands upon the concept of serving two masters, making it an explicit allusion.
"I saw that Satan watches the peculiar, selfish, covetous temperament of some who profess the truth, and he will tempt them by throwing prosperity in their path, offering them the riches of earth. He knows that if they do not overcome their natural temperament, they will stumble and fall by loving mammon, worshiping their idol. Satan's object is often accomplished. The strong love of the world overcomes, or swallows up, the love of the truth. The kingdoms of the world are offered them, and they eagerly grasp their treasure and think they are wonderfully prospered. Satan triumphs because his plan has succeeded. They have given up the love of God for the love of the world. 1T 142.1"
The EGW passage directly echoes the principle of not being able to serve both God and mammon, as stated in Matthew 6:24. The concept of loving the world over God is central to both passages.
"Ministers and Commercial Business Ministers cannot do acceptable work for God, and at the same time carry the burden of large personal business enterprises. Such a division of interest dims their spiritual perception. The mind and heart are occupied with earthly things, and the service of Christ takes a second place. They seek to shape their work for God by their circumstances, instead of shaping circumstances to meet the demands of God. GW 339"
EGW's statement directly reflects the principle of Matthew 6:24, that one cannot serve both God and worldly pursuits. She applies it specifically to ministers and commercial business.
"He who presents to men infinite riches and an eternal life of blessedness in His kingdom as the reward of faithful obedience, will not accept a divided heart. We are living amid the perils of the last days, where there is everything to divert the mind and allure the affections from God. Our duty will only be discerned and appreciated when viewed in the light which shines from the life of Christ. As the sun rises in the east and passes toward the west, filling the world with light, so the true follower of Christ will be a light unto the world. He will go out into the world as a bright and shining light, that those who are in darkness may be lightened and warmed by the rays shining forth from him. Christ says of His followers: “Ye are the light of the world. A city that is set on an hill cannot be hid.” 3T 403.2"
The EGW passage directly echoes the sentiment of Matthew 6:24 regarding undivided devotion to God. It also uses the 'light of the world' imagery from Matthew 5:14, but the core principle is from Matthew 6:24.
***** Chapter 35—Servants of Mammon The case of Brother I is fearful. This world is his god; he worships money. He has not heeded the warning given him years ago and overcome his love of the world while in the exercise of all his faculties. The dollars which he has since accumulated have been like so many cords to entangle his soul and bind him to the world. As he has gained in property he has become more greedy for gain. All the powers of his being are devoted to the one object, securing money. This has been the burden of his thoughts, the anxiety of his life. He has turned all the powers of his being in this one direction until, to all intents and purposes, he is a worshiper of mammon. Upon this subject he is insane. His example before his family is leading them to think that property is to be valued before heaven and immortality. He has for years been educating his mind to acquire property. He is sacrificing his eternal interest for treasures upon the earth. He believes the truth, h…
EGW's description of Brother I's worship of money and the consequences of prioritizing earthly possessions over spiritual values directly echoes the warning in Matthew 6:24 about not being able to serve both God and mammon.
In order to meet the real wants of the people, the stern motives of religious principle must be a controlling power. When Christians and worldlings are brought together, the Christian element is not to assimilate with the unsanctified. The contrast between the two must be kept sharp and positive. They are servants of two masters. One class strive to keep the humble path of obedience to God's requirements,—the path of simplicity, meekness, and humility,—imitating the Pattern, Christ Jesus. The other class are in every way the opposite of the first. They are servants of the world, eager and ambitious to follow its fashions in extravagant dress and in the gratification of appetite. This is the field in which Christ has given those connected with the sanitarium their appointed work. We are not to lessen the distance between us and worldlings by coming to their standard, stepping down from the high path cast up for the ransomed of the Lord to walk in. But the charms exhibited in the Christi…
EGW's passage directly echoes the sentiment of Matthew 6:24, highlighting the impossibility of serving both God and the world. The contrast between Christians and worldlings mirrors the choice between two masters.
"I saw that you both have a great conflict before you; you will have a constant warfare to keep this world out of your hearts, for you love it. The great study with you now must be how to love Jesus and His service better than the world. If you love the world most, your works will testify to the fact. If you love Jesus and His service most, your works will testify to that fact also. I saw that the gaze of many in this world is upon you. Many would exult in your downfall, others rejoice in your advancement. Satan and evil angels will present to you the glory of the kingdoms of this world. If you will worship him, or worship a worldly treasure, he will hold it up in every light to attract and lead you to love and worship. 1T 168.3"
EGW's statement about loving Jesus and his service better than the world directly reflects the principle in Matthew 6:24 about not being able to serve two masters (God and mammon).
No one can occupy a neutral position; there is no middle class, who neither love God nor serve the enemy of righteousness. Christ is to live in His human agents and work through their faculties and act through their capabilities. Their will must be submitted to His will; they must act with His Spirit. Then it is no more they that live, but Christ that lives in them. He who does not give himself wholly to God is under the control of another power, listening to another voice, whose suggestions are of an entirely different character. Half-and-half service places the human agent on the side of the enemy as a successful ally of the hosts of darkness. When men who claim to be soldiers of Christ engage with the confederacy of Satan, and help along his side, they prove themselves enemies of Christ. They betray sacred trusts. They form a link between Satan and the true soldiers, so that through these agencies the enemy is constantly working to steal away the hearts of Christ's soldiers. MB 94.1…
Both passages emphasize the impossibility of serving two masters (God and something else). The EGW passage elaborates on the implications of divided allegiance.
"None should allow their own work to excuse neglect of the Lord's sacred service. Much better might they lay aside the work which concerns themselves than neglect their duty to God. 7T 188.2"
The EGW passage directly echoes the principle in Matthew 6:24 about prioritizing God's service over personal work, reflecting the idea that one cannot serve two masters.
"Some become slack and negligent in their labor; they pass over the ground, but are weak and unsuccessful in their efforts. Their hearts are not in the work. The theory of truth is clear. Many of them had no part in searching out this truth by hard study and earnest prayer, and they know nothing of its preciousness and value by being compelled to sustain their positions against the opposition of its enemies. They do not see the necessity of preserving a spirit of entire consecration to the work. Their interest is divided between themselves and the work. 1T 467.3"
EGW's statement about divided interests directly reflects the principle in Matthew 6:24 about serving two masters. The connection is clear and strong.
A large company of evil angels were very busy. Satan was in the midst of them, and all looked with the most exulting satisfaction upon the company struggling for the crown. He seemed to throw a peculiar charm upon those who eagerly sought it. Many who sought this earthly crown were professed Christians. Some of them seemed to have a little light. They would look wishfully upon the heavenly crown, and would often seem charmed with its beauty, yet they had no true sense of its value and glory. While with one hand they were reaching forth languidly for the heavenly, with the other they reached eagerly for the earthly, determined to possess that; and in their earnest pursuit for the earthly, they lost sight of the heavenly. They were left in darkness, yet were anxiously groping about to secure the earthly crown. Some became disgusted with the company who sought it so eagerly; they seemed to have a sense of their danger, and turned from it, and earnestly sought for the heavenly crown. The c…
The EGW passage explicitly contrasts the pursuit of an earthly crown with a heavenly crown, and the struggle to serve both. This is a clear thematic parallel to Matthew 6:24, which warns against serving both God and mammon. The passage even describes people reaching for both simultaneously, highlighting the conflict.
"He “that forsaketh not all that he hath,” says Jesus, “cannot be My disciple.” Whatever shall divert the affections from God must be given up. Mammon is the idol of many. Its golden chain binds them to Satan. Reputation and worldly honor are worshiped by another class. The life of selfish ease and freedom from responsibility is the idol of others. These are Satan's snares, set for unwary feet. But these slavish bands must be broken; the flesh must be crucified with the affections and lusts. We cannot be half the Lord's and half the world's. We are not God's people unless we are such entirely. Every weight, every besetting sin, must be laid aside. God's watchmen will not cry, “Peace, peace,” when God has not spoken peace. The voice of the faithful watchmen will be heard: “Go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean that bear the vessels of the Lord.” 5T 83.1"
Both passages address the impossibility of serving both God and worldly possessions (mammon).
"he had responded to the attraction of His character and life. He had sincerely desired a change in himself, and had hoped to experience this through a union with Jesus. But this desire did not become predominant. That which ruled him was the hope of selfish benefit in the worldly kingdom which he expected Christ to establish. Though recognizing the divine power of the love of Christ, Judas did not yield to its supremacy. He continued to cherish his own judgment and opinions, his disposition to criticize and condemn. Christ's motives and movements, often so far above his comprehension, excited doubt and disapproval, and his own questionings and ambitions were insinuated to the disciples. Many of their contentions for supremacy, much of their dissatisfaction with Christ's methods, originated with Judas. Ed 91.4"
Both passages deal with divided loyalty and serving two masters. The EGW passage illustrates this principle in the life of Judas, who desired both Christ and worldly gain, mirroring the warning in Matthew 6:24 about serving God and mammon.
"acknowledged the true God, and professed to serve Him ; Judas believed in Jesus as the Messiah, and united with His followers. But Balaam hoped to make the service of Jehovah the steppingstone to the acquirement of riches and worldly honor; and failing in this he stumbled and fell and was broken. Judas expected by his connection with Christ to secure wealth and promotion in that worldly kingdom which, as he believed, the Messiah was about to set up. The failure of his hopes drove him to apostasy and ruin. Both Balaam and Judas had received great light and enjoyed special privileges, but a single cherished sin poisoned the entire character and caused their destruction. PP 452.1"
The EGW passage draws a parallel between Balaam and Judas, both of whom sought worldly gain through their association with God/Christ. This aligns with the principle in Matthew 6:24 that one cannot serve both God and mammon.
"Judas had naturally a strong love for money; but he had not always been corrupt enough to do such a deed as this. He had fostered the evil spirit of avarice until it had become the ruling motive of his life. The love of mammon overbalanced his love for Christ. Through becoming the slave of one vice he gave himself to Satan, to be driven to any lengths in sin. DA 716.3"
Both passages highlight the impossibility of serving both God and wealth ('mammon'). The EGW passage illustrates this principle through Judas's choice, where his love of money outweighed his loyalty to Christ.
"Some of the Sabbathkeepers who say to the world that they are looking for Jesus’ coming, and that they believe we are having the last message of mercy, give way to their natural feelings, and barter, and trade, and are a proverb among unbelievers for their keenness in trade, for being sharp, and always getting the best end of a bargain. Such would better lose a little and exert a better influence in the world, and a happier influence among brethren, and show that this world is not their god. 1T 150.2"
Both passages address the conflict between serving God and worldly pursuits. EGW's statement about Sabbathkeepers being overly concerned with trade echoes the sentiment of Matthew 6:24.
"The Responsibility of the Church The liquor interest is a power in the world. It has on its side the combined strength of money, habit, appetite. Its power is felt even in the church. Men whose money has been made, directly or indirectly, in the liquor traffic, are members of churches, “in good and regular standing.” Many of them give liberally to popular charities. Their contributions help to support the enterprises of the church and to sustain its ministers. They command the consideration shown to the money power. Churches that accept such members are virtually sustaining the liquor traffic. Too often the minister has not the courage to stand for the right. He does not declare to his people what God has said concerning the work of the liquor seller. To speak plainly would mean the offending of his congregation, the sacrifice of his popularity, the loss of his salary. MH 340"
The passage discusses the influence of money and the liquor industry within the church, suggesting a conflict of interest and divided loyalty, echoing the principle that one cannot serve both God and mammon.
"To gain the treasures of this world, and use them as you have done to separate your affections from God, will be to you in the end a terrible curse. You do not take time to read, to meditate, or to pray; and you have not taken time to instruct your children, keeping before them their highest interest. God loves your children; but they have had little encouragement to live a religious life. If you destroy their faith in the Testimonies you cannot reach them. The minds of poor, fallible mortals should be disciplined and educated in spiritual things. When the training is all in reference to the world, and to making a success of acquiring property, how can spiritual growth be attained? It is an impossibility. You, my brother, and your family might have risen to the full stature of men and women in Christ Jesus had you felt one half the interest to perfect Christian character and to serve the Lord that you have had to serve the world. 4T 54.2"
The EGW passage directly addresses the conflict between worldly pursuits and serving God, echoing the core message of Matthew 6:24 about not being able to serve two masters. The emphasis on affections being separated from God due to worldly treasures aligns with the warning against serving mammon.
"But in order to accept the invitation to the gospel feast, they must make their worldly interests subordinate to the one purpose of receiving Christ and His righteousness. God gave all for man, and He asks him to place His service above every earthly and selfish consideration. He cannot accept a divided heart. The heart that is absorbed in earthly affections cannot be given up to God. COL 223.1"
Both passages convey the principle that one cannot serve both God and worldly interests. EGW's statement about a divided heart directly reflects the sentiment in Matthew 6:24.
"In a divided, halfhearted life, you will find doubt and darkness. You cannot enjoy the consolations of religion, neither the peace which the world gives. Do not sit down in Satan's easy chair of do-little, but arise, and aim at the elevated standard which it is your privilege to attain. It is a blessed privilege to give up all for Christ. Look not at the lives of others and imitate them and rise no higher. You have only one true, unerring Pattern. It is safe to follow Jesus only. Determine that if others act on the principle of the spiritual sluggard you will leave them and march forward toward the elevation of Christian character. Form a character for heaven. Sleep not at your post. Deal faithfully and truly with your own soul. 1T 241.1"
The EGW passage directly addresses the concept of divided loyalty and the impossibility of serving two masters, echoing the core message of Matthew 6:24. The call to avoid a 'halfhearted life' and to 'give up all for Christ' aligns with the principle of undivided devotion presented in the verse.
"Now there is a little time left you. Will you work? Will you repent? Or will you die all unready, worshiping money, glorying in your riches, and forgetting God and heaven? No faint struggle or feeble efforts will wean your affections from the world. Jesus will help you. In every earnest effort you make, He will be near you and bless your endeavors. You must make earnest efforts or you will be lost. I warn you not to delay one moment, but commence just now. You have long disgraced the Christian name by your covetousness and small dealing. Now you may honor it by working in an opposite direction and by letting all see that there is a power in the truth of God to transform human nature. You may, in the strength of God, save your soul if you will. 3T 550.1"
EGW's warning against worshiping money and forgetting God echoes the core message of Matthew 6:24, which states that one cannot serve both God and mammon. Both passages highlight the conflict between worldly possessions and spiritual devotion.
"Christ made the only terms which could place the ruler where he would perfect a Christian character. His words were words of wisdom, though they appeared severe and exacting. In accepting and obeying them was the ruler's only hope of salvation. His exalted position and his possessions were exerting a subtle influence for evil upon his character. If cherished, they would supplant God in his affections. To keep back little or much from God was to retain that which would lessen his moral strength and efficiency; for if the things of this world are cherished, however uncertain and unworthy they may be, they will become all-absorbing. DA 520.2"
The EGW passage echoes the sentiment of Matthew 6:24, highlighting the conflict between worldly possessions and devotion to God. It expands on the idea that clinging to earthly things can hinder spiritual growth.
"earthly things, or we cannot be Christ's disciples. 1T 408.1"
Both passages address the idea that one cannot be fully devoted to both earthly concerns and God. While Matthew 6:24 uses the metaphor of serving two masters, the underlying principle is the same as the EGW passage's statement about not being Christ's disciples if overly attached to earthly things.
I saw that it was impossible to have the affections and interests engrossed in worldly cares, to be increasing earthly possessions, and yet be in a waiting, watching position, as our Saviour has commanded. Said the angel: “They can secure but one world. In order to acquire the heavenly treasure, they must sacrifice the earthly. They cannot have both worlds.” I saw how necessary a continuance of faithfulness in watching was in order to escape the delusive snares of Satan. He leads those who should be waiting and watching, to take an advance step toward the world; they have no intention of going further, but that one step removed them that much further from Jesus, and made it easier to take the next; and thus step after step is taken toward the world, until all the difference between them and the world is a profession, a name only. They have lost their peculiar, holy character, and there is nothing except their profession to distinguish them from the lovers of the world around them. 2T 1…
The EGW passage directly echoes the principle of Matthew 6:24, stating the impossibility of serving both worldly and heavenly interests. The phrase "They cannot have both worlds" is a clear application of the "no man can serve two masters" principle.
He needs the censure of none, but the pity of all. His life has been a terrible mistake. He has suffered imaginary pecuniary want, while surrounded with plenty. Satan has taken possession of his mind and, exciting his organ of acquisitiveness, has made him insane upon this subject. The higher, nobler powers of his being have been brought very much into subjection to this close, selfish propensity. His only hope is in breaking the bands of Satan and overcoming this evil in his character. He has tried to do this by doing something after his conscience has been wrought upon, but this is not sufficient. This merely making a mighty effort and parting with a little of his mammon, and feeling all the time that he is parting with his soul, is not the fruit of true religion. He must train his mind to good works. He must brace against his propensity to acquire. He must weave good works into all his life. He must cultivate a love for doing good, and get above the little, penurious spirit which he…
This passage continues the theme from the previous entry, further illustrating the dangers of serving mammon and the need to prioritize spiritual growth over material wealth, directly relating to Matthew 6:24.
My brother, your heart is not callous to the wants and necessities of others. You have generous impulses, and you love to accommodate. Frequently you will readily do a kind act for a brother or a neighbor; but you make money your god, and are in danger of valuing heaven less than you value your money. In money getting there is always danger unless the grace of God is the ruling principle of the soul. When Christians are controlled by the principles of heaven, they will dispense with one hand, while the other gains. This is the only rational and healthy position a Christian can occupy while having and still making money. We would ask Brother I: What are you going to do with your money? You are God's steward. You possess talents of means and can do much good with them. You can deposit in the bank of heaven by being rich in good works. Bless others with your life. “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: …
The EGW passage directly quotes Matthew 6:19 and then transitions into the idea of serving God and money, which is the core message of Matthew 6:24. The connection is strong and relevant.
"No one who fears God can without danger connect himself with one who fears Him not. “Can two walk together, except they be agreed?” Amos 3:3 . The happiness and prosperity of the marriage relation depends upon the unity of the parties; but between the believer and the unbeliever there is a radical difference of tastes, inclinations, and purposes. They are serving two masters, between whom there can be no concord. However pure and correct one's principles may be, the influence of an unbelieving companion will have a tendency to lead away from God. PP 174.3"
EGW uses the principle of serving two masters, as outlined in Matthew 6:24, to illustrate the conflict that arises when a believer is married to an unbeliever. While not a direct quote, the underlying principle is clearly applied.
"It is this holding back, waiting for others to do, that brings spiritual feebleness. To reserve one's energies is a sure way to lessen them. Jesus requires implicit obedience and willing submission from all His servants. There must be no halting or self-indulgence in the service of Christ. There is no concord between Christ and Belial. What a lack of devotion to the work of God, what a want of caretaking, has there been at -----. 4T 187.1"
Both passages discuss the impossibility of serving two masters, although EGW applies it more broadly to spiritual feebleness and lack of devotion rather than specifically to God and mammon. The core idea of undivided loyalty is present in both.
"Men are deceived in thinking they are serving God when they are serving themselves and making the interest of the cause and work of God a secondary matter. Their hearts are not consecrated. The Lord takes no pleasure in the services of this class. From time to time, as the cause has progressed, He has in His providence designated men to fill positions at Battle Creek. These men could have filled important positions if they had consecrated themselves to God and devoted their energies to His work. These men of God's selection needed the very discipline that a devotion to His work would give them. He would honor them by connecting them with Himself and giving them His Holy Spirit to qualify them for the responsibilities they were called to bear. They could not gain that breadth of experience and knowledge of the divine will unless they were in positions to bear burdens and responsibilities. 3T 468.2"
The EGW passage directly echoes the principle of not serving two masters, highlighting the danger of serving oneself while claiming to serve God. The Matthew verse is a clear and direct parallel to this idea.
Below this crown was another scepter, and upon this also was placed a crown, in the center of which were jewels, gold, and silver, reflecting some light. The inscription upon the crown was: “Earthly treasure. Riches is power. All who win me have honor and fame.” I saw a vast multitude rushing forward to obtain this crown. They were clamorous. Some in their eagerness seemed bereft of reason. They would thrust one another, crowding back those who were weaker than they, and trampling upon those who in their haste fell. Many eagerly seized hold of the treasures within the crown, and held them fast. The heads of some were as white as silver, and their faces were furrowed with care and anxiety. Their own relatives, bone of their bone, and flesh of their flesh, they regarded not; but, as appealing looks were turned to them, they held their treasures more firmly, as though fearful that in an unguarded moment they should lose a little, or be induced to divide with them. Their eager eyes would o…
The EGW passage describes the pursuit of earthly treasure and the neglect of spiritual values, which directly echoes the warning in Matthew 6:24 about serving God and mammon. The imagery of the crown representing earthly riches reinforces this connection.
Many who might be fruitful in God's service become bent on acquiring wealth. Their whole energy is absorbed in business enterprises, and they feel obliged to neglect things of a spiritual nature. Thus they separate themselves from God. We are enjoined in the Scriptures to be “not slothful in business.” Romans 12:11 . We are to labor that we may impart to him who needs. Christians must work, they must engage in business, and they can do this without committing sin. But many become so absorbed in business that they have no time for prayer, no time for the study of the Bible, no time to seek and serve God. At times the longings of the soul go out for holiness and heaven; but there is no time to turn aside from the din of the world to listen to the majestic and authoritative utterances of the Spirit of God. The things of eternity are made subordinate, the things of the world supreme. It is impossible for the seed of the word to bring forth fruit; for the life of the soul is given to nouris…
Both passages address the conflict between serving God and pursuing worldly wealth. EGW expands on the idea of being absorbed in business and neglecting spiritual matters, which aligns with the principle of not being able to serve both God and mammon.
"I was then shown that a way was opened for you to improve your condition in life and at length to obtain the means which you had thought you would use with wisdom and to the glory of God. How anxiously did your ministering angel watch the new trial to see how you would stand the test. As means came into your hands, I saw you gradually and almost imperceptibly separating from God. The means entrusted to you were expended for your own convenience, to surround yourself with the good things of this life. I saw the angels looking upon you with yearning sadness, their faces half averted, loath to leave you. Yet their presence was not perceived by you, and your course was pursued without reference to your angel guard. 2T 278.2"
The EGW passage describes someone gradually separating from God as they become more focused on material comforts. This aligns with the theme of Matthew 6:24, which states that one cannot serve both God and mammon (wealth). Both passages highlight the conflict between spiritual devotion and material pursuits.
Here is the reward for those who sacrifice for God. They receive a hundredfold in this life, and shall inherit everlasting life. “But many that are first shall be last; and the last shall be first.” I was shown those who receive the truth, but do not live it. They cling to their possessions, and are not willing to distribute of their substance to advance the cause of God. They have not faith to venture and trust God. Their love of this world swallows up their faith. God calls for a portion of their substance, but they heed it not. They reason that they have labored hard to obtain what they have, and they cannot lend it to the Lord, for they may come to want. “O ye of little faith.” That God who cared for Elijah in the time of famine, will not pass by one of His self-sacrificing children. He who has numbered the hairs of their head, will care for them, and in days of famine they will be satisfied. While the wicked are perishing all around them for want of bread, their bread and water wi…
Both passages address the conflict between serving God and being attached to worldly possessions.
"But continually increasing numbers were attracted to the shores of America, actuated by motives widely different from those of the first Pilgrims. Though the primitive faith and purity exerted a widespread and molding power, yet its influence became less and less as the numbers increased of those who sought only worldly advantage. GC 296.4"
The EGW passage describes a shift in the motives of immigrants to America, from religious purity to worldly advantage. This thematically parallels Matthew 6:24, which warns against serving both God and mammon. The increasing focus on worldly gain diminishes the original religious focus.
"Brother Hull, you must be guarded on every side. I saw that whatever divides the affections, or takes away from the heart supreme love for God, or prevents unlimited confidence and entire trust in Him, assumes the character and takes the form of an idol. I was pointed to the first great commandment: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” There is allowed no separation of our affections from God. Nothing is to divide our supreme love for Him or our delight in Him. Your will, wishes, plans, desires, and pleasures must all be in subjection. You have something to learn, to exalt the Lord God in your heart, in your conversation, in all your acts; and then Jesus can teach you, and help you, as you cast your net on the right side of the ship, to bring it to shore full of fishes. But without the help of Christ in casting your net, you may toil weeks, months, and years without seeing much fruit of your labor. 1T 436.1"
Both passages discuss the idea of undivided loyalty to God, although EGW focuses on affections and the Bible verse on serving two masters. The core principle of prioritizing God is present in both.
"Let our publishing houses beware lest in their dealing with God's workers, wrong principles be allowed to control. If connected with the institution there are men whose hearts are not under the direction of the Holy Spirit, they will be sure to sway the work into wrong lines. Some who profess to be Christians regard the business connected with the Lord's work as something wholly apart from religious service. They say: “Religion is religion, business is business. We are determined to make that which we handle a success, and we will grasp every possible advantage to promote this special line of work.” Thus plans contrary to truth and righteousness are introduced with the plea that this or that must be done because it is a good work and for the advancement of the cause of God. 7T 179.1"
The EGW passage warns against prioritizing business success over religious principles, mirroring the warning in Matthew 6:24 about not being able to serve both God and mammon. Both passages address the conflict between worldly pursuits and spiritual devotion.
Wrong habits of life have lessened our mental and physical sensibilities, and all the strength we can acquire by right living and placing ourselves in the best relation to health and life should be devoted unreservedly to the work which God has assigned us. We cannot afford to use the few enfeebled, crippled energies which we possess to serve tables or to mingle merchandise with the work God has committed to us. Every faculty of mind and body is now needed. The work of God requires this, and no separate business can be engaged in aside from this great work without taking time and strength of mind and body, and thus lessening the vigor and force of our labor in the cause of God. Ministers who do this will not have all that time for meditation and prayer, and all that strength and clearness of mind that they should have to understand the cases of those who need help, and to be prepared to “be instant in season, out of season.” A word fitly spoken at the right time may save some poor, err…
The EGW passage warns against dividing one's time and energy between God's work and worldly pursuits, echoing the sentiment of Matthew 6:24 that one cannot serve both God and mammon. The idea of not being able to fully dedicate oneself to God's work if also engaged in "mingling merchandise" aligns with the principle of undivided loyalty presented in Matthew.
"closely examined their own hearts, they would have discovered that selfishness was the true reason why they brought no freewill offering to God. Some will always remain in debt. Because of their covetousness, the prospering hand of God will not be with them to bless their undertakings. They love this world better than they love the truth. They are not being fitted up and made ready for the kingdom of God. 1T 225.1"
Both passages discuss the impossibility of serving two masters, God and something else (mammon/the world). EGW's passage implies this conflict through the statement that they are not being fitted for the kingdom of God because they love the world.
"Those who reached the crown, and possessed a share in it, and were applauded, are those who obtain that which is the whole aim of their life—riches. They receive that honor which the world bestows upon those who are rich. They have influence in the world. Satan and his evil angels are satisfied. They know that such are surely theirs, that while they are living in rebellion against God, they are Satan's powerful agents. 1T 352.2"
Both passages address the conflict between serving God and pursuing worldly wealth. The EGW passage describes those who prioritize riches as agents of Satan, which aligns with the idea that one cannot serve both God and mammon.
199.1 I was shown the awful fact that Satan and his angels have had more to do with the management of the property of God's professed people than the Lord has. Stewards of the last days are unwise. They suffer Satan to control their business matters, and get into his ranks what belongs to, and should be in, the cause of God. God takes notice of you, unfaithful stewards; He will call you to account. I saw that the stewards of God can by faithful, judicious management keep their business in this world square, exact, and straight. And it is especially the privilege and duty of the aged, the feeble, and those who have no children, to place their means where it can be used in the cause of God if they should be suddenly taken away. But I saw that Satan and his angels exult over their success in this matter. And those who should be wise heirs of salvation almost willingly let their Lord's money slip out of their hands into the enemy's ranks. In this way they strengthen Satan's kingdom, and se…
Both passages address the conflict between serving God and worldly possessions. EGW's statement about letting money slip into the enemy's ranks echoes the sentiment of not being able to serve both God and mammon.
"All are required to have an interest in this work. Those who use tobacco, tea, and coffee should lay aside those idols, and put their cost into the treasury of the Lord. Some have never made a sacrifice for the cause of God, and are asleep as to what God requires of them. Some of the very poorest will have the greatest struggle to deny themselves of these stimulants. This individual sacrifice is not required because the cause of God is suffering for means. But every heart will be tested, every character developed. It is principle that God's people must act upon. The living principle must be carried out in the life. 1T 222.1"
Both passages address the idea of divided loyalty and the need to prioritize God over other desires or possessions. Matthew 6:24 speaks of serving God and mammon, while EGW speaks of sacrificing worldly habits for God's cause.
"danger is in their accumulations of property. Some are continually increasing their cares and labors; they are overcharged. The result is, God and the wants of His cause are nearly forgotten by them; they are spiritually dead. They are required to make a sacrifice to God, an offering. A sacrifice does not increase, but decreases and consumes.” 1T 636.1"
Both passages deal with the conflict between serving God and material wealth. EGW focuses on the specific issue of accumulating property and its impact on spiritual life, while Matthew states the general principle.
My view of this matter of means was that there should be “a sacrifice to God, an offering;” and I never received any other idea. But if the principal is to be held good by stockholders, and they are to draw a certain per cent, where is the decrease, or the consuming sacrifice? And how are the dangers of those Sabbathkeepers who are accumulating property decreased by the present plan of holding stock in the Institute? Their dangers are only increased. And here is an additional excuse for their covetousness. In investing in stock in the Institute, held as a matter of sale and purchase like any other property, they do not sacrifice. As a large per cent is held out as an inducement, the spirit of gain, not sacrifice, leads them to invest so largely in the stock of the Institute that they have but little if anything to give to sustain other and still more important branches of the work. God requires of these close, covetous, worldly persons a sacrifice for suffering humanity. He calls on th…
Both passages address the conflict between serving God and mammon. EGW applies this to the specific context of investing for profit versus sacrificing for God's work, while Matthew states the general principle.
"their reach. And some generals would rather allow the rebels to escape than to subdue them. They think more of the darling institution of slavery than of the prosperity of the nation. These are among the reasons why the war is so protracted. 1T 366.2"
The generals prioritizing slavery over the nation's prosperity echoes the idea of serving two masters, where one is valued more than the other.
"I saw that when the truth is presented, it should be in the power and Spirit. Bring the people to the point to decide. Show them the importance of the truth—it is life or death. With becoming zeal, pull souls out of the fire. But, oh, the blighting influence that has been cast by men professing to be waiting for their Lord, and yet possessing large and attractive lands! The farms have preached louder, yes, much louder, than words can, that this world is their home. The evil day is put off. Peace and safety reign. Oh, the withering, blighting influence! God hates such worldly-mindedness. “Cut loose, cut loose,” were the words of the angel. 1T 152.1"
The EGW passage criticizes those who are worldly-minded and focused on their possessions, which directly parallels the idea in Matthew 6:24 that one cannot serve both God and mammon. The 'large and attractive lands' represent the mammon that distracts from serving God.
"merchants, join the church as a means of securing the respect and confidence of society, and advancing their own worldly interests. Thus they seek to cover all their unrighteous transactions under a profession of Christianity. The various religious bodies, re-enforced by the wealth and influence of these baptized worldlings, make a still higher bid for popularity and patronage. Splendid churches, embellished in the most extravagant manner, are erected on popular avenues. The worshipers array themselves in costly and fashionable attire. A high salary is paid for a talented minister to entertain and attract the people. His sermons must not touch popular sins, but be made smooth and pleasing for fashionable ears. Thus fashionable sinners are enrolled on the church records, and fashionable sins are concealed under a pretense of godliness. GC 386.1"
Both passages address the conflict between serving God and worldly pursuits, particularly wealth and status. The EGW passage provides a more detailed description of how this conflict manifests within the church, but the underlying theme is the same.
"suffering, in like manner sacrifice principle. Conscience and duty point one way, and self-interest points another. The current sets strongly in the wrong direction, and he who compromises with evil is swept away into the thick darkness of guilt. DA 738.2"
Both passages deal with the difficulty of serving two masters or following two conflicting paths. Matthew 6:24 speaks of serving God and mammon, while the EGW passage speaks of conscience/duty versus self-interest. The connection is thematic, highlighting the conflict between opposing forces.
"There is great danger that some connected with the work will labor merely for wages. They manifest no special interest in the work, their heart is not in it, and they have no special sense of its sacred, exalted character. There is also special danger that those at the head of the work will become lifted up, exalted, and that the work of God will thus be marred, bearing the impress of the human instead of the divine. Satan is wide awake and persevering, yet Jesus lives, and all who make Him their righteousness, their defense, will be especially sustained. 1T 587.2"
The EGW passage warns against serving for wages rather than being dedicated to the work, and also against pride. This echoes the sentiment of Matthew 6:24 about not being able to serve both God and mammon. Both passages address divided loyalties and the dangers of prioritizing worldly gain over spiritual commitment.
"Many of the workers in the canvassing field are making no sacrifices. As a class they have less of the missionary spirit than the workers in any other denomination. When the way is all prepared for them, when they can command the highest wages, then they are willing to enter the field. Many inducements are presented to canvassers to handle popular books; large wages are offered them; and many refuse to work for less wages to circulate books treating on present truth. Therefore the inducements have been increased to correspond with those offered by other publishers, and as a consequence the expense of getting our publications before the people is large; many of the canvassers obtain their money easily and spend it freely. 5T 403.3"
Both passages address the conflict between serving God and pursuing worldly gain (mammon). EGW's passage discusses the temptation for canvassers to prioritize higher wages over spreading truth, which aligns with the principle of not being able to serve two masters.
Matthew 6:25
"Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?"
"“Be not anxious.”— Matthew 6:25 , R. V. He who has given you life knows your need of food to sustain it. He who created the body is not unmindful of your need of raiment. Will not He who has bestowed the greater gift bestow also what is needed to make it complete? MB 95"
Ellen White directly references Matthew 6:25 in this passage.
"If we would but fully believe this, all undue anxieties would be dismissed. Our lives would not be so filled with disappointment as now; for everything, whether great or small, would be left in the hands of God, who is not perplexed by the multiplicity of cares, or overwhelmed by their weight. We should then enjoy a rest of soul to which many have long been strangers. SC 86.1"
The EGW passage directly echoes the principle of not being anxious and trusting in God's provision, as taught in Matthew 6:25. It expands on the benefits of this trust, such as reduced anxiety and a sense of rest.
"continually changing? No one can tell what freak fashion will take next. Worldlings whose only care is, “What shall we eat, and what shall we wear?” should not be our criterion. 4T 640.2"
The phrase "What shall we eat, and what shall we wear?" is a direct quote from Matthew 6:25, making this an explicit allusion. EGW uses it to contrast worldly concerns with spiritual priorities.
"When we take into our hands the management of things with which we have to do, and depend upon our own wisdom for success, we are taking a burden which God has not given us, and are trying to bear it without His aid. We are taking upon ourselves the responsibility that belongs to God, and thus are really putting ourselves in His place. We may well have anxiety and anticipate danger and loss, for it is certain to befall us. But when we really believe that God loves us and means to do us good we shall cease to worry about the future. We shall trust God as a child trusts a loving parent. Then our troubles and torments will disappear, for our will is swallowed up in the will of God. MB 100.2"
Both passages address the issue of anxiety and trusting in God's provision. Matthew 6:25 urges against worry about basic needs, while the EGW quote expands on this by connecting worry to a lack of trust in God's management of our lives. The EGW quote amplifies the principle found in Matthew.
"God Will Provide Many who profess to be Christ's followers have an anxious, troubled heart because they are afraid to trust themselves with God. They do not make a complete surrender to Him, for they shrink from the consequences that such a surrender may involve. Unless they do make this surrender they cannot find peace. MH 480"
Both passages address anxiety and trust in God's provision. Matthew 6:25 directly commands against worry, while EGW connects this to a complete surrender to God. The EGW passage amplifies the principle of trusting God for provision by linking it to surrender and peace.
"“The cares of this world.” No class is free from the temptation to worldly care. To the poor, toil and deprivation and the fear of want bring perplexities and burdens. To the rich come fear of loss and a multitude of anxious cares. Many of Christ's followers forget the lesson He has bidden us learn from the flowers of the field. They do not trust to His constant care. Christ cannot carry their burden, because they do not cast it upon Him. Therefore the cares of life, which should drive them to the Saviour for help and comfort, separate them from Him. COL 51.2"
Both passages address the dangers of worldly cares and anxieties, although EGW focuses on the specific application to different social classes and the importance of trusting in God's care, drawing a parallel to the lesson of the flowers of the field.
"Do we well to be thus unbelieving? Why should we be ungrateful and distrustful? Jesus is our friend; all heaven is interested in our welfare. We should not allow the perplexities and worries of everyday life to fret the mind and cloud the brow. If we do we shall always have something to vex and annoy. We should not indulge a solicitude that only frets and wears us, but does not help us to bear trials. SC 122.1"
Both passages address the issue of worry and anxiety. The EGW passage speaks against allowing worries to fret the mind, while Matthew 6:25 encourages not taking thought for one's life. The connection is a shared theme of trusting in God rather than being consumed by anxiety.
"Some are continually anxious lest their food, however simple and healthful, may hurt them. To these let me say, Do not think that your food will injure you; do not think about it at all. Eat according to your best judgment; and when you have asked the Lord to bless the food for the strengthening of your body, believe that He hears your prayer, and be at rest. MH 321.2"
Both passages address anxiety about food and encourage trust in God's provision. EGW's counsel to not worry about food and to trust in God's blessing echoes the sentiment in Matthew 6:25.
"***** Do not worry. By looking at appearances, and complaining when difficulty and pressure come, you reveal a sickly, enfeebled faith. By your words and your works show that your faith is invincible. The Lord is rich in resources. He owns the world. Look to Him who has light, and power, and efficiency. He will bless everyone who is seeking to communicate light and love. 7T 212.3"
Both passages address the issue of worry and encourage reliance on God's provision. While the wording differs, the core message is the same.
Matthew 6:26
"Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?"
"The Saviour asked His disciples, who were pressed with poverty, why they were anxious and troubled in regard to what they should eat or how they should be clothed. Said He: “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?” He pointed to the lovely flowers, formed and tinted by a divine hand, saying: “And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?” 4T 254.1"
The EGW passage directly quotes and elaborates on Jesus' teachings in Matthew 6:26 regarding God's provision for the birds and the lilies, using it to encourage believers to trust in God's care.
"Jesus pointed His hearers to the birds as they warbled their carols of praise, unencumbered with thoughts of care, for “they sow not, neither do they reap;” and yet the great Father provides for their needs. And He asks, “Are not ye of much more value than they?” R.V. MB 95.3"
The EGW passage directly quotes and references Matthew 6:26, making it a clear and explicit allusion.
In His Sermon on the Mount, Christ taught His disciples precious lessons in regard to the necessity of trusting in God. These lessons were designed to encourage the children of God through all ages, and they have come down to our time full of instruction and comfort. The Saviour pointed His followers to the birds of the air as they warbled their carols of praise, unencumbered with thoughts of care, for “they sow not, neither do they reap.” And yet the great Father provides for their needs. The Saviour asks, “Are ye not much better than they?” Matthew 6:26 . The great Provider for man and beast opens His hand and supplies all His creatures. The birds of the air are not beneath His notice. He does not drop the food into their bills, but He makes provision for their needs. They must gather the grains He has scattered for them. They must prepare the material for their little nests. They must feed their young. They go forth singing to their labor, for “your heavenly Father feedeth them.” An…
Ellen White directly references Matthew 6:26 in this passage.
"A Lesson of Trust “Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: ... and the fishes of the sea shall declare unto thee.” “Go to the ant; ... consider her ways.” “Behold the birds.” “Consider the ravens.” Job 12:7, 8 ; Proverbs 6:6 ; Matthew 6:26 , R.V.; Luke 12:24 . Ed 117"
Ellen White directly references Matthew 6:26 in this passage.
"All who have chosen God's service are to rest in His care. Christ pointed to the birds flying in the heavens, to the flowers of the field, and bade His hearers consider these objects of God's creation. “Are not ye of much more value than they?” He said. Matthew 6:26 , R. V. The measure of divine attention bestowed on any object is proportionate to its rank in the scale of being. The little brown sparrow is watched over by Providence. The flowers of the field, the grass that carpets the earth, share the notice and care of our heavenly Father. The great Master Artist has taken thought for the lilies, making them so beautiful that they outshine the glory of Solomon. How much more does He care for man, who is the image and glory of God. He longs to see His children reveal a character after His similitude. As the sunbeam imparts to the flowers their varied and delicate tints, so does God impart to the soul the beauty of His own character. DA 313.2"
Ellen White directly references Matthew 6:26 in this passage.
"If we will but listen, God's created works will teach us precious lessons of obedience and trust. From the stars that in their trackless courses through space follow from age to age their appointed path, down to the minutest atom, the things of nature obey the Creator's will. And God cares for everything and sustains everything that He has created. He who upholds the unnumbered worlds throughout immensity, at the same time cares for the wants of the little brown sparrow that sings its humble song without fear. When men go forth to their daily toil, as when they engage in prayer; when they lie down at night, and when they rise in the morning; when the rich man feasts in his palace, or when the poor man gathers his children about the scanty board, each is tenderly watched by the heavenly Father. No tears are shed that God does not notice. There is no smile that He does not mark. SC 85.4"
Both passages emphasize God's care for creation, from the grand scale of the universe to the smallest creatures, implying that humans are also cared for. The EGW passage amplifies the idea of God's care for even the smallest details, similar to the sparrow mentioned in Matthew.
"Let physicians and nurses draw from the things of nature, lessons teaching of God. Let them point the patients to Him whose hand has made the lofty trees, the grass, and the flowers, encouraging them to see in every bud and flower an expression of His love for His children. He who cares for the birds and the flowers will care for the beings formed in His own image. MH 266.1"
Both passages use the example of God's care for nature (birds and flowers) to illustrate His care for humanity. EGW expands on this theme, applying it specifically to healing and encouraging patients to find comfort in God's creation.
"Our Saviour bound up His precious lessons with the things of nature. The trees, the birds, the flowers of the valleys, the hills, the lakes, and the beautiful heavens, as well as the incidents and surroundings of daily life, were all linked with the words of truth, that His lessons might thus be often recalled to mind, even amid the busy cares of man's life of toil. SC 85.2"
The EGW passage echoes the sentiment of Matthew 6:26, emphasizing God's care for creation, specifically mentioning birds. The connection is strong and relevant.
"The birds of the air, the lilies of the field, the sower and the seed, the shepherd and the sheep—with these Christ illustrated immortal truth. He drew illustrations also from the events of life, facts of experience familiar to the hearers—the leaven, the hid treasure, the pearl, the fishing net, the lost coin, the prodigal son, the houses on the rock and the sand. In His lessons there was something to interest every mind, to appeal to every heart. Thus the daily task, instead of being a mere round of toil, bereft of higher thoughts, was brightened and uplifted by constant reminders of the spiritual and the unseen. Ed 102.2"
The EGW passage directly references the 'birds of the air' as examples Christ used, which is also the subject of Matthew 6:26. This is a clear thematic parallel.
"The student should be led to see God in all the works of creation. Teachers should copy the example of the Great Teacher, who from the familiar scenes of nature drew illustrations that simplified His teachings and impressed them more deeply upon the minds of His hearers. The birds caroling in the leafy branches, the flowers of the valley, the lofty trees, the fruitful lands, the springing grain, the barren soil, the setting sun gilding the heavens with its golden beams—all served as means of instruction. He connected the visible works of the Creator with the words of life which He spoke, that whenever these objects should be presented to the eyes of His hearers, their thoughts might revert to the lessons of truth He had linked with them. PP 599.3"
Both passages highlight the use of nature as a teaching tool. EGW describes Jesus using nature to illustrate His teachings, while Matthew 6:26 uses birds as an example of God's provision.
"The student should be led to see God in all the works of creation. Teachers should copy the example of the Great Teacher, who from the familiar scenes of nature drew illustrations that simplified his teachings, and impressed them more deeply upon the minds of his hearers. The birds caroling in the leafy branches, the flowers of the valley, the lofty trees, the fruitful lands, the springing grain, the barren soil, the setting sun, gilding the heavens with its golden beams,—all served as means of instruction. He connected the visible works of the Creator with the words of life which he spoke, that whenever these objects should be presented to the eyes of his hearers, their thoughts might revert to the lessons of truth he had linked with them. CE 66.3"
Both passages highlight using nature as a means of instruction and connecting it to spiritual lessons. EGW elaborates on Jesus' example.
"All things tell of His tender, fatherly care and of His desire to make His children happy. MH 412.3"
Both passages emphasize God's care and provision, particularly in a fatherly way. The Matthew passage provides a specific example (birds), while the EGW passage generalizes this principle.
"Our Saviour bound up his precious lessons with the things of nature. The trees, the birds, the flowers of the valley, the hills, the lakes, and the beautiful heavens, as well as the incidents and surroundings of daily life, were all linked with the words of truth, that his lessons might thus be often recalled to mind, even amid the busy cares of man's life of toil. CE 54.2"
Both passages highlight Jesus' use of nature to teach spiritual lessons. The EGW passage expands on this idea, while Matthew 6:26 provides a specific example of Jesus using birds to illustrate God's care.
"“Ah,” thought I, “if He so loves and cares for the flowers that He has decked with beauty, how much more tenderly will He guard the children who are formed in His image.” I repeated softly to myself: “I am a child of God, His loving care is around me. I will be obedient and in no way displease Him, but will praise His dear name and love Him always.” 1T 19.3"
The passage draws a parallel between God's care for birds and flowers and His care for humans.
Matthew 6:28
"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:"
"Christ pointed His disciples to the flowers of the field, growing in rich profusion and glowing in the simple beauty which the heavenly Father had given them, as an expression of His love to man. He said, “Consider the lilies of the field, how they grow.” The beauty and simplicity of these natural flowers far outrival the splendor of Solomon. The most gorgeous attire produced by the skill of art cannot bear comparison with the natural grace and radiant beauty of the flowers of God's creation. Jesus asks, “If God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?” Matthew 6:28, 30 . If God, the divine Artist, gives to the simple flowers that perish in a day their delicate and varied colors, how much greater care will He have for those who are created in His own image? This lesson of Christ's is a rebuke to the anxious thought, the perplexity and doubt, of the faithless heart. SC 123.2"
The EGW passage directly quotes and elaborates on Matthew 6:28.
"The hillsides and the fields were bright with flowers, and, pointing to them in the dewy freshness of the morning, Jesus said, “Consider the lilies of the field, how they grow.” The graceful forms and delicate hues of the plants and flowers may be copied by human skill, but what touch can impart life to even one flower or blade of grass? Every wayside blossom owes its being to the same power that set the starry worlds on high. Through all created things thrills one pulse of life from the great heart of God. The flowers of the field are clothed by His hand in richer robes than have ever graced the forms of earthly kings. And “if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?” MB 95.5"
EGW directly quotes and expands upon Matthew 6:28, making the connection undeniable.
"As interpreted by Jesus, flower and shrub, the seed sown and the seed harvested, contained lessons of truth, as did also the plant that springs out of the earth. He plucked the beautiful lily and placed it in the hands of children and youth, and as they looked into His own youthful face, fresh with the sunlight of His Father's countenance, He gave the lesson, “consider the lilies of the field, how they grow [in the simplicity of natural beauty and loveliness]; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.” Then followed the assurance, “Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?” Matthew 6:28-30 .... CT 179.1"
The EGW passage directly quotes and elaborates on Matthew 6:28, using the example of the lilies to teach about God's provision and care.
"It should have the grace, the beauty, the appropriateness of natural simplicity. Christ has warned us against the pride of life, but not against its grace and natural beauty. He pointed to the flowers of the field, to the lily unfolding in its purity, and said, “Even Solomon in all his glory was not arrayed like one of these.” Matthew 6:29 . Thus by the things of nature Christ illustrates the beauty that heaven values, the modest grace, the simplicity, the purity, the appropriateness, that would make our attire pleasing to Him. MH 289.1"
EGW directly quotes Matthew 6:29 and builds upon the theme of natural beauty and simplicity in contrast to prideful adornment.
"Christ has warned us against the pride of life, but not against its grace and natural beauty. He pointed to the flowers of the field, to the lily unfolding in its purity, and said, “Even Solomon in all his glory was not arrayed like one of these.” Matthew 6:29 . Thus by the things of nature, Christ illustrates the beauty that heaven values, the modest grace, the simplicity, the purity, the appropriateness, that would make our attire pleasing to Him. The most beautiful dress He bids us wear upon the soul. No outward adorning can compare in value or loveliness with that “meek and quiet spirit” which in His sight is “of great price.” 1 Peter 3:4 .... CT 303.3"
EGW quotes Matthew 6:29 directly and builds upon the theme of natural beauty versus outward adornment, making it more than just a thematic parallel.
"Our Saviour bound up His precious lessons with the things of nature. The trees, the birds, the flowers of the valleys, the hills, the lakes, and the beautiful heavens, as well as the incidents and surroundings of daily life, were all linked with the words of truth, that His lessons might thus be often recalled to mind, even amid the busy cares of man's life of toil. SC 85.2"
The EGW passage echoes the sentiment of Matthew 6:28, emphasizing God's care for creation, specifically mentioning flowers. The connection is strong and relevant.
"The birds of the air, the lilies of the field, the sower and the seed, the shepherd and the sheep—with these Christ illustrated immortal truth. He drew illustrations also from the events of life, facts of experience familiar to the hearers—the leaven, the hid treasure, the pearl, the fishing net, the lost coin, the prodigal son, the houses on the rock and the sand. In His lessons there was something to interest every mind, to appeal to every heart. Thus the daily task, instead of being a mere round of toil, bereft of higher thoughts, was brightened and uplifted by constant reminders of the spiritual and the unseen. Ed 102.2"
The EGW passage directly references the 'lilies of the field' as examples Christ used, which is also the subject of Matthew 6:28. This is a clear thematic parallel.
"“Ah,” thought I, “if He so loves and cares for the flowers that He has decked with beauty, how much more tenderly will He guard the children who are formed in His image.” I repeated softly to myself: “I am a child of God, His loving care is around me. I will be obedient and in no way displease Him, but will praise His dear name and love Him always.” 1T 19.3"
The passage echoes the sentiment of God's care for the lilies of the field, implying an even greater care for humans.
Matthew 6:28-29
"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these."
"The Redeemer of the world has warned us against the pride of life, but not against its grace and natural beauty. He pointed to all the glowing beauty of the flowers of the field and to the lily reposing in its spotless purity upon the bosom of the lake and said: “Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.” Here He shows that notwithstanding persons may have great care, and may toil with weariness to make themselves objects of admiration by their outward decorations, all their artificial adornments, which they value so highly, will not bear comparison with the simple flowers of the field for natural loveliness. Even these simple flowers, with God's adornment, would outvie in loveliness the gorgeous apparel of Solomon. “Even Solomon in all his glory was not arrayed like one of these.” 3T 375.2"
The EGW passage directly quotes and elaborates on Matthew 6:28-29, using the example of the lilies to illustrate the superiority of natural beauty over artificial adornment.
"love of God. He should teach them that the God who made all these things loves the beautiful and the good. Christ pointed his disciples to the lilies of the field and the birds of the air, showing how God cares for them, and presented this as an evidence that he will care for man, who is of higher consequence than birds and flowers. Tell the children that however much time may be wasted in attempts at display, our appearance can never compare, for grace and beauty, with that of the simplest flowers of the field. Thus their minds may be drawn from the artificial to the natural. They may learn that God has given them all these beautiful things to enjoy, and that he wants them to give him the heart's best and holiest affections. CE 172.3"
The EGW passage directly references Christ pointing to the lilies of the field and birds of the air, which is a clear allusion to Matthew 6:28-29.
"sunset glory, explore the treasures of wood and field; let them learn the pleasure of cultivating plants and flowers; and the importance of an additional ribbon or ruffle will sink into insignificance. Ed 247.6"
Both passages encourage a focus on nature and its beauty as a way to diminish the importance of material possessions and outward adornment. EGW's reference to 'sunset glory' and cultivating plants echoes the sentiment in Matthew 6:28-29 about considering the lilies of the field. The connection is strong and thematic.
"Many are the lessons that may thus be learned. Self-reliance, from the tree that, growing alone on plain or mountainside, strikes down its roots deep into the earth, and in its rugged strength defies the tempest. The power of early influence, from the gnarled, shapeless trunk, bent as a sapling, to which no earthly power can afterward restore its lost symmetry. The secret of a holy life, from the water lily, that, on the bosom of some slimy pool, surrounded by weeds and rubbish, strikes down its channeled stem to the pure sands beneath, and, drawing thence its life, lifts up its fragrant blossoms to the light in spotless purity. Ed 119.1"
Both passages use lilies as an example of something positive. Jesus uses them to illustrate God's care, while EGW uses the water lily to illustrate the secret of a holy life. The connection is thematic, although EGW's interpretation is more specific.
Matthew 6:28-30
"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?"
"Jesus plucked the beautiful lily, and placed it in the hands of children and youth; and as they looked into His own youthful face, fresh with the sunlight of His Father's countenance, He gave the lesson, “Consider the lilies of the field, how they grow [in the simplicity of natural beauty]; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.” Then followed the sweet assurance and the important lesson, “Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?” COL 19.1"
EGW directly quotes and elaborates on Matthew 6:28-30, making it a clear explicit allusion.
"As interpreted by Jesus, flower and shrub, the seed sown and the seed harvested, contained lessons of truth, as did also the plant that springs out of the earth. He plucked the beautiful lily and placed it in the hands of children and youth, and as they looked into His own youthful face, fresh with the sunlight of His Father's countenance, He gave the lesson, “consider the lilies of the field, how they grow [in the simplicity of natural beauty and loveliness]; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.” Then followed the assurance, “Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?” Matthew 6:28-30 .... CT 179.1"
Ellen White directly references Matthew 6:28-30 in this passage.
Matthew 6:28-33
"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
"“Why are ye anxious concerning raiment? ... If God doth so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you? ... Be not therefore anxious, saying, ... Wherewithal shall we be clothed? ... For your heavenly Father knoweth that ye have need of all these things. But seek ye first His kingdom, and His righteousness; and all these things shall be added unto you.” Matthew 6:28-33 , R.V. MH 289.4"
Ellen White directly references Matthew 6:28-33 in this passage.
"things shall be added unto you.” Matthew 6:28-33 . COL 19.2"
Ellen White directly references Matthew 6:28-33 in this passage.
Matthew 6:29
"And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these."
"Christ has warned us against the pride of life, but not against its grace and natural beauty. He pointed to the flowers of the field, to the lily unfolding in its purity, and said, “Even Solomon in all his glory was not arrayed like one of these.” Matthew 6:29 . Thus by the things of nature, Christ illustrates the beauty that heaven values, the modest grace, the simplicity, the purity, the appropriateness, that would make our attire pleasing to Him. The most beautiful dress He bids us wear upon the soul. No outward adorning can compare in value or loveliness with that “meek and quiet spirit” which in His sight is “of great price.” 1 Peter 3:4 .... CT 303.3"
Ellen White directly references Matthew 6:29 in this passage.
"It should have the grace, the beauty, the appropriateness of natural simplicity. Christ has warned us against the pride of life, but not against its grace and natural beauty. He pointed to the flowers of the field, to the lily unfolding in its purity, and said, “Even Solomon in all his glory was not arrayed like one of these.” Matthew 6:29 . Thus by the things of nature Christ illustrates the beauty that heaven values, the modest grace, the simplicity, the purity, the appropriateness, that would make our attire pleasing to Him. MH 289.1"
Ellen White directly references Matthew 6:29 in this passage.
Matthew 6:30
"Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?"
"Christ pointed His disciples to the flowers of the field, growing in rich profusion and glowing in the simple beauty which the heavenly Father had given them, as an expression of His love to man. He said, “Consider the lilies of the field, how they grow.” The beauty and simplicity of these natural flowers far outrival the splendor of Solomon. The most gorgeous attire produced by the skill of art cannot bear comparison with the natural grace and radiant beauty of the flowers of God's creation. Jesus asks, “If God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?” Matthew 6:28, 30 . If God, the divine Artist, gives to the simple flowers that perish in a day their delicate and varied colors, how much greater care will He have for those who are created in His own image? This lesson of Christ's is a rebuke to the anxious thought, the perplexity and doubt, of the faithless heart. SC 123.2"
The EGW passage directly quotes and elaborates on Matthew 6:30.
"If we will but listen, God's created works will teach us precious lessons of obedience and trust. From the stars that in their trackless courses through space follow from age to age their appointed path, down to the minutest atom, the things of nature obey the Creator's will. And God cares for everything and sustains everything that He has created. He who upholds the unnumbered worlds throughout immensity, at the same time cares for the wants of the little brown sparrow that sings its humble song without fear. When men go forth to their daily toil, as when they engage in prayer; when they lie down at night, and when they rise in the morning; when the rich man feasts in his palace, or when the poor man gathers his children about the scanty board, each is tenderly watched by the heavenly Father. No tears are shed that God does not notice. There is no smile that He does not mark. SC 85.4"
Both passages emphasize God's care for creation, specifically mentioning how God provides for even the smallest creatures. EGW's reference to the sparrow directly echoes the sentiment in Matthew 6:26, and the broader context of God's care for all people aligns with the 'much more clothe you' argument.
Matthew 6:31
"Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?"
"The Lord has shown me the danger of letting our minds be filled with worldly thoughts and cares. I saw that some minds are led away from present truth and a love of the Holy Bible by reading other exciting books; others are filled with perplexity and care for what they shall eat, drink, and wear. Some are looking too far off for the coming of the Lord. Time has continued a few years longer than they expected; therefore they think it may continue a few years more, and in this way their minds are being led from present truth, out after the world. In these things I saw great danger; for if the mind is filled with other things, present truth is shut out, and there is no place in our foreheads for the seal of the living God. I saw that the time for Jesus to be in the most holy place was nearly finished and that time can last but a very little longer. What leisure time we have should be spent in searching the Bible, which is to judge us in the last day. EW 58.1"
Both passages address the danger of being consumed by worldly anxieties and the importance of focusing on spiritual matters. EGW specifically mentions anxieties about food, drink, and clothing, directly echoing Matthew 6:31.
"292.1 They had not as yet suffered from hunger; their present wants were supplied, but they feared for the future. They could not understand how these vast multitudes were to subsist in their travels through the wilderness, and in imagination they saw their children famishing. The Lord permitted difficulties to surround them, and their supply of food to be cut short, that their hearts might turn to Him who had hitherto been their Deliverer. If in their want they would call upon Him, He would still grant them manifest tokens of His love and care. He had promised that if they would obey His commandments, no disease should come upon them, and it was sinful unbelief on their part to anticipate that they or their children might die of hunger. PP 292.2"
The EGW passage describes the Israelites' fear of hunger in the wilderness, despite God's past provision. This fear and anxiety about future needs thematically parallels the teaching in Matthew 6:31 to not worry about what to eat or drink. While not a direct quote or allusion, the underlying principle of trusting in God's provision is shared between the two passages.
Matthew 6:31-33
"Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
"Thus our business or calling is a part of God's great plan, and, so long as it is conducted in accordance with His will, He Himself is responsible for the results. “Laborers together with God” ( 1 Corinthians 3:9 ), our part is faithful compliance with His directions. Thus there is no place for anxious care. Diligence, fidelity, caretaking, thrift, and discretion are called for. Every faculty is to be exercised to its highest capacity. But the dependence will be, not on the successful outcome of our efforts, but on the promise of God. The word that fed Israel in the desert, and sustained Elijah through the time of famine, has the same power today. “Be not therefore anxious (R.V.), saying, What shall we eat? or, What shall we drink? ... Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.” Matthew 6:31-33 . Ed 138.2"
Ellen White directly references Matthew 6:31-33 in this passage.
Matthew 6:31-34
"Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof."
"You have not faith and love and confidence in God. If you had, you would trust in Him. You worry yourself out of the arms of Christ, fearing that He will not care for you. Health is sacrificed. God is not glorified in your body and spirit, which are His. There is not a sweet, cheering home influence to soothe and counteract the evil which is predominant in your nature. The high, noble powers of your mind are overpowered by the lower organs; the evil traits of your character are developed. 1T 697.2"
Both passages address worry and trusting in God's provision. EGW expands on the consequences of not trusting God, which aligns with the principle in Matthew 6:31-34.
Matthew 6:33
"But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you."
"Jesus, while He dwelt on earth, dignified life in all its details by keeping before men the glory of God, and by subordinating everything to the will of His Father. If we follow His example, His assurance to us is that all things needful in this life “shall be added.” Poverty or wealth, sickness or health, simplicity or wisdom—all are provided for in the promise of His grace. MB 99.3"
EGW directly quotes the phrase 'shall be added' from Matthew 6:33 and connects it to the idea of God providing for our needs.
"things shall be added unto you.” Matthew 6:28-33 . COL 19.2"
EGW directly quotes Matthew 6:33.
Educators should understand how to guard the health of their students. They should restrain them from taxing their minds with too many studies. If they leave college with a knowledge of the sciences, but with shattered constitutions, it would have been better had they not entered the school at all. Some parents feel that their children are being educated at considerable expense, and they urge them forward in their studies. Students are desirous of taking many studies in order to complete their education in as short a time as possible. The professors have allowed some to advance too rapidly. While some may need urging, others need holding back. Students should ever be diligent, but they ought not to crowd their minds so as to become intellectual dyspeptics. They should not be so pressed with studies as to neglect the culture of the manners; and above all, they should let nothing interfere with their seasons of prayer, which bring them in connection with Jesus Christ, the best teacher th…
Ellen White directly references Matthew 6:33 in this passage.
"There is another kind of education that is very different. Its fundamental principle, as stated by the greatest Teacher the world has ever known, is, “Seek ye first the kingdom of God, and His righteousness.” Matthew 6:33 . Its aim is not selfish; its purpose is to honor God and to serve Him in the world. Both the studies pursued and the industrial training sought have this object in view. The word of God is studied; a vital connection with God is maintained, and the better feelings and traits of character are brought into exercise. This kind of education produces results as lasting as eternity. “The fear of the Lord is the beginning of wisdom” ( Proverbs 9:10 ), and better than all knowledge is an understanding of His word. CT 64.3"
Ellen White directly references Matthew 6:33 in this passage.
"We are Christ's witnesses, and we are not to allow worldly interests and plans to absorb our time and attention. There are higher interests at stake. “Seek ye first the kingdom of God, and His righteousness.” Matthew 6:33 . Christ gave Himself willingly and cheerfully to the carrying out of the will of God. He became obedient unto death, even the death of the cross. In view of all that He has done, should we feel it a hardship to deny self? Shall we draw back from being partakers of Christ's sufferings? His death ought to stir every fiber of our beings, making us willing to consecrate to His work all that we have and are. As we think of all that He has done for us, our hearts should be filled with gratitude and love, and we should renounce all selfishness. What duty could the heart refuse to perform under the constraining influence of the love of Christ? 9T 53.4"
Ellen White directly references Matthew 6:33 in this passage.
"“Seek ye first the kingdom of God.”— Matthew 6:33 . The people who listened to the words of Christ were still anxiously watching for some announcement of the earthly kingdom. While Jesus was opening to them the treasures of heaven, the question uppermost in many minds was, How will a connection with Him advance our prospects in the world? Jesus shows that in making the things of the world their supreme anxiety they were like the heathen nations about them, living as if there were no God, whose tender care is over His creatures. MB 98"
Ellen White directly references Matthew 6:33 in this passage.
"Our heavenly Father has a thousand ways to provide for us of which we know nothing. Those who accept the one principle of making the service of God supreme, will find perplexities vanish and a plain path before their feet. MH 481.2"
The EGW passage directly echoes the principle of Matthew 6:33, emphasizing that prioritizing God's service leads to provision and guidance. The phrase 'seek ye first the kingdom of God' is directly reflected in 'making the service of God supreme.'
"The youth have their hearts filled with the love of self. This is manifested in their desire to see their faces daguerreotyped by the artist; and they are not satisfied with being once represented, but sit again and again for their picture, each time hoping that the last will excel all their previous efforts and appear really more beautiful than the original. Their Lord's money is squandered in this way, and what is gained? Merely their poor shadow upon paper. The hours that should have been devoted to prayer are occupied upon their own poor selves; precious hours of probation are thus wasted. 1T 500.2"
The EGW passage directly contrasts the youth's self-centered activities with the call to seek first the kingdom of God, echoing the principle of Matthew 6:33. The passage highlights how focusing on personal appearance and vanity detracts from spiritual pursuits and wastes precious time.
"“And the lusts of other things.” These are not necessarily things sinful in themselves, but something that is made first instead of the kingdom of God. Whatever attracts the mind from God, whatever draws the affections away from Christ, is an enemy to the soul. COL 53.2"
EGW's statement about prioritizing the kingdom of God directly reflects the principle found in Matthew 6:33, which urges believers to seek God's kingdom first.
"All who choose Christ's kingdom of love and righteousness and peace, making its interest paramount to all other, are linked to the world above, and every blessing needed for this life is theirs. In the book of God's providence, the volume of life, we are each given a page. That page contains every particular of our history; even the hairs of the head are numbered. God's children are never absent from His mind. DA 313.3"
The EGW passage directly reflects the principle of prioritizing God's kingdom and righteousness, as stated in Matthew 6:33, with the promise of blessings following.
"Christ came to change this order of things. He sought to break the spell by which men were infatuated and ensnared. In His teaching He sought to adjust the claims of heaven and earth, to turn men's thoughts from the present to the future. From their pursuit of the things of time, He called them to make provision for eternity. COL 366.2"
The EGW passage directly echoes the principle of prioritizing spiritual matters over earthly concerns, as emphasized in Matthew 6:33.
"medical lines who ought to be preparing themselves most decidedly to proclaim the third angel's message. It is not necessary for our medical students to spend all the time that they are spending in medical studies. Their work should be more decidedly combined with a study of God's word. Ideas are inculcated that are not at all necessary, and the necessary things do not receive sufficient attention. 8T 163.1"
The EGW passage directly echoes the principle of prioritizing spiritual matters (God's word) over other pursuits (medical studies), aligning with Matthew 6:33's call to seek first the kingdom of God.
I was shown that with you, I and mine have come to be first. You have had so great a care for yourself that the Lord has had no room to work for you. You have given Him no chance. He has, in a great measure, given Brother L and yourself up to work according to your own judgment, that you might be convinced that your wisdom is foolishness. You have not worked for the interest of the widow and fatherless, as the Lord has especially enjoined upon His followers; neither have you made the cases of the Lord's poor your own, by taking a special interest in them, nor have you sought to glorify God and magnify His name; therefore the Lord has suffered you and Brother L to pursue a course of your own choosing. He has permitted you to look out for yourselves. Your own selfish interests have been the foundation of your actions, and you will reap the harvest which you yourselves have sown. I saw that you would verily receive the reward that sooner or later follows the serving of your own selfish in…
The EGW passage directly contrasts the actions of the individuals with the principle of seeking God first, as stated in Matthew 6:33. The passage highlights their self-centeredness as the opposite of seeking God's kingdom and righteousness.
"All who do this are making the best possible preparation for life in this world. No man can lay up treasure in heaven without finding his life on earth thereby enriched and ennobled. Ed 145.3"
The EGW passage directly echoes the principle of prioritizing spiritual matters (laying up treasure in heaven/seeking the kingdom of God) and receiving earthly blessings as a result.
"The Lord is in earnest with us. His promises are given on condition that we faithfully do His will; therefore in the building of sanitariums He is to be made first and last and best in everything. 7T 90.3"
The EGW passage directly applies the principle of prioritizing God's will, similar to seeking first the kingdom of God in Matthew 6:33.
Those who deny self to do others good, and who devote themselves and all they have to Christ's service, will realize the happiness which the selfish man seeks for in vain. Said our Saviour: “Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple.” Charity “seeketh not her own.” This is the fruit of that disinterested love and benevolence which characterized the life of Christ. The law of God in our hearts will bring our own interests in subordination to high and eternal considerations. We are enjoined by Christ to seek first the kingdom of God and His righteousness. This is our first and highest duty. Our Master expressly warned His servants not to lay up treasures upon the earth; for in so doing their hearts would be upon earthly rather than heavenly things. Here is where many poor souls have made shipwreck of faith. They have gone directly contrary to the express injunction of our Lord, and have allowed the love of money to become the ruling passion of t…
EGW directly quotes and expands upon Matthew 6:33.
"—should have a living connection with God. Especially is it very important that those who have the management of these great branches of the work be men who make the kingdom of God and His righteousness the first consideration. They are not fit for their positions of trust unless they take counsel of God and bear fruit to His glory. They should pursue a course of life that will honor their Creator, ennoble themselves, and bless their fellow men. All have natural traits which must be cultivated or repressed, as they shall help or hinder in obtaining a growth in grace, a depth of religious experience. 5T 422.2"
The EGW passage emphasizes prioritizing the kingdom of God and His righteousness, which is the central message of Matthew 6:33. It's a clear application of the verse's principle.
"***** Students should not be so pressed with studies as to neglect the culture of the manners; and above all, they should let nothing interfere with their seasons of prayer, which bring them in connection with Christ. In no case should they deprive themselves of religious privileges. CT 318.3"
The EGW passage directly echoes the principle of prioritizing spiritual connection (prayer and religious privileges) over other pursuits, including studies. This aligns strongly with Matthew 6:33, which urges seeking God's kingdom first. The connection is clear and significant.
"God is not glorified when influential men make themselves mere businessmen, ignoring their eternal interests, that are so much more enduring, so much more noble and elevated, than the temporal. Where should the greatest tact and skill be exercised, if not upon those things that are imperishable, as enduring as eternity? Brethren, develop your talent in the direction of serving the Lord; manifest as much tact and ability in working for the upbuilding of the cause of Christ as you do in worldly enterprises. 5T 425.2"
The EGW passage emphasizes prioritizing eternal interests over temporal ones, which is a direct reflection of the principle in Matthew 6:33 to seek first the kingdom of God.
By the one who had revolted in heaven the kingdoms of this world were offered Christ, to buy His homage to the principles of evil; but He would not be bought; He had come to establish a kingdom of righteousness, and He would not abandon His purpose. With the same temptation Satan approaches men, and here he has better success than with Christ. To men he offers the kingdom of this world on condition that they will acknowledge his supremacy. He requires that they sacrifice integrity, disregard conscience, indulge selfishness. Christ bids them seek first the kingdom of God, and His righteousness; but Satan walks by their side and says: Whatever may be true in regard to life eternal, in order to make a success in this world you must serve me. I hold your welfare in my hands. I can give you riches, pleasures, honor, and happiness. Hearken to my counsel. Do not allow yourselves to be carried away with whimsical notions of honesty or self-sacrifice. I will prepare the way before you. Thus mul…
The EGW passage directly contrasts Satan's offer of worldly kingdoms with Christ's call to seek first the kingdom of God, referencing the principle in Matthew 6:33.
"If you see that students are in danger of becoming engrossed in their studies to such an extent as to neglect the study of that Book which gives them information as to how to secure the future welfare of their souls, then do not present the temptation of going deeper, of protracting the time for educational discipline. In this way all that will make the student's education of value to the world will be sunk out of sight.... CT 416.3"
EGW's emphasis on prioritizing the study of the Bible and securing the future welfare of souls before becoming engrossed in other studies directly reflects the principle in Matthew 6:33 to seek first the kingdom of God.
"But few parents realize that their children are what their example and discipline have made them, and that they are responsible for the characters their children develop. If the hearts of Christian parents were in obedience to the will of Christ, they would obey the injunction of the heavenly Teacher: “But seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you.” If those who profess to be followers of Christ would only do this, they would give, not only to their children, but to the unbelieving world, examples that would rightly represent the religion of the Bible. 3T 144.1"
The EGW passage directly quotes Matthew 6:33, making it an explicit allusion. The context also aligns with the biblical verse, emphasizing the importance of prioritizing God's kingdom.
"Those in positions of responsibility in the publishing houses should not allow themselves to be so pressed with work that they have no time for maintaining the spiritual interest. When this interest is kept alive in the publishing house, it will exert a powerful influence in the church; and when it is kept alive in the church, it will exert a powerful influence in the publishing house. God's blessing will rest on the work when it is so conducted that souls are won to Christ. 7T 187.3"
The EGW passage directly applies the principle of prioritizing spiritual interests (seeking first the kingdom of God) to the context of publishing houses, stating that God's blessing will follow when souls are won to Christ.
"Jesus does not release us from the necessity of effort, but He teaches that we are to make Him first and last and best in everything. We are to engage in no business, follow no pursuit, seek no pleasure, that would hinder the outworking of His righteousness in our character and life. Whatever we do is to be done heartily, as unto the Lord. MB 99.2"
Both passages emphasize prioritizing God in all aspects of life. EGW's statement about making Jesus 'first and last and best' echoes the sentiment of seeking 'first the kingdom of God'.
"“Man shall not live by bread alone, but by every word of God.” Often the follower of Christ is brought where he cannot serve God and carry forward his worldly enterprises. Perhaps it appears that obedience to some plain requirement of God will cut off his means of support. Satan would make him believe that he must sacrifice his conscientious convictions. But the only thing in our world upon which we can rely is the word of God. “Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.” Matthew 6:33 . Even in this life it is not for our good to depart from the will of our Father in heaven. When we learn the power of His word, we shall not follow the suggestions of Satan in order to obtain food or to save our lives. Our only questions will be, What is God's command? and what His promise? Knowing these, we shall obey the one, and trust the other. DA 121.2"
EGW directly quotes Matthew 6:33.
"Jesus did not seek to attract the people to Him by gratifying the desire for luxury. To that great throng, weary and hungry after the long, exciting day, the simple fare was an assurance not only of His power, but of His tender care for them in the common needs of life. The Saviour has not promised His followers the luxuries of the world; their fare may be plain, and even scanty; their lot may be shut in by poverty; but His word is pledged that their need shall be supplied, and He has promised that which is far better than worldly good,—the abiding comfort of His own presence. DA 367.2"
The EGW passage echoes the principle of Matthew 6:33, emphasizing that seeking God's kingdom and righteousness takes precedence over material luxuries, and that God will provide for the needs of those who prioritize Him.
"In the arrangements for the education of the chosen people it is made manifest that a life centered in God is a life of completeness. Every want He has implanted, He provides to satisfy; every faculty imparted, He seeks to develop. Ed 41.3"
Both passages emphasize that focusing on God leads to completeness and provision. EGW states that God satisfies every want and develops every faculty, while Matthew 6:33 promises that 'all these things shall be added' when seeking God's kingdom first.
"The mother has no time to study the principles of physical development, that she may know how to care for the health of her children. She has no time for ministering to their mental or spiritual needs, no time to sympathize with them in their little disappointments and trials, or to share in their interests and pursuits. MH 291.1 Almost as soon as they come into the world the children are subjected to fashion's influence. They hear more of dress than of their Saviour. They see their mothers consulting the fashion plates more earnestly than the Bible. The display of dress is treated as of greater importance than the development of character. Parents and children are robbed of that which is best and sweetest and truest in life. For fashion's sake they are cheated out of a preparation for the life to come. MH 291.2"
The EGW passage emphasizes prioritizing worldly concerns (fashion) over spiritual development, which directly contrasts with Matthew 6:33's call to prioritize the kingdom of God. The connection is strong and relevant.
Brother A has excused himself for not making the Scriptures his study because he was a businessman. But to one pressed with business cares the Scriptures will be a source of strength and safety. Such a man has greater need of light from the word of God, of its counsels and warnings, than if he were not placed in such a dangerous position. If Brother A would exercise the same forethought and business tact in the things of God that he has given to worldly matters, he would realize blessed results. If he thinks that God is satisfied with him while giving his talent and energy almost entirely to the service of mammon, he is fearfully deceived. Said Christ: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” If Brother A continues to make eternal things subordinate to his worldly interests, his passion for accumulating will steadily increase until it will overrule princip…
While the EGW passage directly quotes Matthew 6:24, the broader context of urging Brother A to prioritize spiritual matters over business aligns with the principle of seeking God's kingdom first, as stated in Matthew 6:33. The passage amplifies the idea of prioritizing God over worldly concerns.
"With many it matters not how becoming, or even beautiful, a garment may be, let the fashion change, and it must be remade or cast aside. The members of the household are doomed to ceaseless toil. There is no time for training the children, no time for prayer or Bible study, no time for helping the little ones to become acquainted with God through His works. Ed 246.3"
Both passages contrast worldly pursuits with spiritual priorities. Matthew 6:33 urges seeking God's kingdom first, while EGW criticizes prioritizing fashion over spiritual development. The thematic parallel of prioritizing spiritual matters over material concerns is clear.
"then how will He deal with those who, in the face of all this evidence, dare venture upon the path of disobedience, after having received the light of truth? Man has no right to urge his convenience or wants in this matter. God will provide; He who fed Elijah by the brook, making a raven His messenger, will not suffer His faithful ones to want for food. 4T 253.3"
Both passages address God's provision for those who are obedient and faithful. Matthew 6:33 promises that seeking God's kingdom will result in provision, while the EGW passage uses the example of Elijah to illustrate God's care for His faithful servants.
"God is not well pleased that His servants should be ignorant of His divine will, novices in spiritual understanding, but wise in worldly wisdom and knowledge. Your earthly interest can bear no comparison with your eternal welfare. God has a higher work for you to do than that of acquiring property. You need a deep and thorough work accomplished for you. Your entire family need it, and may God help you all to attain perfection of Christian character. Your children can and should be a blessing to the youth of your community. By their example, by their conversation and actions, they can glorify their heavenly Father and grace the cause of religion. 4T 54.3"
The EGW passage prioritizes eternal welfare over earthly interests and emphasizes that God has a higher work for individuals than acquiring property. This directly reflects the principle in Matthew 6:33 to seek first the kingdom of God and His righteousness.
"character and to labor for the enlargement of His kingdom. 8T 19.4"
EGW's statement about laboring for the enlargement of God's kingdom directly reflects the principle in Matthew 6:33 to seek first the kingdom of God.
"Jesus did not seek to attract the people to Him by gratifying the desire for luxury. To that great throng, weary and hungry after the long, exciting day, the simple fare was an assurance both of His power and of His tender care for them in the common needs of life. The Saviour has not promised His followers the luxuries of the world; their lot may be shut in by poverty; but His word is pledged that their need shall be supplied, and He has promised that which is better than earthly good—the abiding comfort of His own presence. MH 47.3"
The EGW passage echoes the sentiment of Matthew 6:33, emphasizing that seeking God's kingdom takes precedence over material luxuries, and that God will provide for the needs of those who prioritize Him. The connection is clear and meaningful.
"Had you been seeking to show yourselves approved unto God, seeking the kingdom of heaven and the righteousness of Christ, you would have been doing the works of Christ. The poor, the widows, the fatherless, would have called forth from you the tenderest pity and sympathy; you would have been interested in them and treated them as you would wish your wife and children treated were they left dependent and afflicted to the cold mercies of the world or of unfeeling, heartless professed Christians. There has been on your part a sad, unfeeling, heartless neglect of the unfortunate. You have served your own interest, irrespective of their great need. God cannot bless you until you see your sin in regard to these things. 2T 570.1"
The EGW passage directly contrasts seeking the kingdom of heaven and the righteousness of Christ with neglecting the poor, widows, and fatherless. This aligns with the principle of Matthew 6:33, where seeking God first leads to other blessings and actions.
"The power of a higher, purer, nobler life is our great need. The world has too much of our thought, and the kingdom of heaven too little. AA 478.1"
The EGW passage emphasizes the importance of focusing on the kingdom of heaven, which aligns with the central theme of Matthew 6:33.
"The teaching in our schools is not to be the same as in other colleges and seminaries. It is not to be of an inferior order; the knowledge essential to prepare a people to stand in the great day of God is to be made the all- important theme. The students are to be fitted to serve God, not only in this life, but in the future life. The Lord requires that our schools shall fit students for the kingdom to which they are bound. Thus they will be prepared to blend in the holy, happy harmony of the redeemed.... GW 72.1"
Both passages emphasize prioritizing God's kingdom. Matthew 6:33 speaks of seeking the kingdom first, and EGW speaks of preparing students for the kingdom.
"Singleness of Purpose In the life of Christ, everything was made subordinate to His work, the great work of redemption which He came to accomplish. And the same devotion, the same self-denial and sacrifice, the same subjection to the claims of the word of God, is to be manifest in His disciples. MH 502"
Both passages emphasize prioritizing God's will and purpose above all else. Matthew 6:33 is a clear expression of the principle that EGW elaborates on.
There are some who profess to be Christ's followers, yet put forth no effort in spiritual things. In any worldly enterprise they put forth effort, and manifest ambition to accomplish their object, and bring about the desired end; but in the enterprise of everlasting life, where all is at stake, and their eternal happiness depends upon their success, they act as indifferent as though they were not moral agents, as though another were playing the game of life for them, and they had nothing to do but wait the result. Oh, what folly! what madness! If all will only manifest that degree of ambition, zeal, and earnestness for everlasting life that they manifest in their worldly pursuits, they will be victorious overcomers. Everyone, I saw, must obtain an experience for himself, each must act well and faithfully his part in the game of life. Satan watches his opportunity to seize the precious graces when we are unguarded, and we shall have a severe conflict with the powers of darkness to retai…
Both passages emphasize prioritizing spiritual matters over worldly pursuits. Matthew 6:33 speaks of seeking God's kingdom first, while EGW contrasts the effort put into worldly endeavors with the lack of effort in seeking everlasting life.
"“As we do this work, we shall find that means will flow into our treasuries, and we shall have means with which to carry on a still broader and more far-reaching work. Shall we not advance in faith, just as if we had thousands of dollars? We do not have half faith enough. Let us do our part in warning these cities. The warning message must come to the people who are ready to perish, unwarned, unsaved. How can we delay? As we advance, the means will come. But we must advance by faith, trusting in the Lord God of Israel.” [From a manuscript, portions of which have been published in Testimonies for the Church 9:98, 99 .] LS 424.2"
The EGW passage directly reflects the principle in Matthew 6:33. Both emphasize prioritizing God's work (warning cities/seeking the kingdom) and trusting that resources will be provided as a result.
"Happiness that is sought from selfish motives, outside of the path of duty, is ill-balanced, fitful, and transitory; it passes away, and the soul is filled with loneliness and sorrow; but there is joy and satisfaction in the service of God; the Christian is not left to walk in uncertain paths; he is not left to vain regrets and disappointments. If we do not have the pleasures of this life we may still be joyful in looking to the life beyond. SC 124.2"
Matthew 6:33 emphasizes seeking God's kingdom and righteousness first, promising that other things will be added. The EGW passage echoes this principle by stating that happiness sought outside of duty to God is fleeting, while joy and satisfaction are found in His service. The EGW passage amplifies the principle of prioritizing God.
"The Primal Object of Education By a misconception of the true nature and object of education, many have been led into serious and even fatal errors. Such a mistake is made when the regulation of the heart or the establishment of principles is neglected in the effort to secure intellectual culture, or when eternal interests are overlooked in the eager desire for temporal advantage. CT 49"
Both passages emphasize prioritizing spiritual matters (God's kingdom/righteousness, regulation of the heart/establishment of principles) over temporal or intellectual pursuits. EGW's statement directly echoes the sentiment of Matthew 6:33.
"Brother B, encourage simplicity, love, forbearance, and sweet union with your brethren. But do not, oh, do not sell everlasting life so cheaply. If you go from the truth you will never know real happiness; you will be miserable indeed. Heaven is worth making any and every sacrifice for. Break the bands of Satan. Jesus now invites you; will you listen to His voice? You must take a higher stand than you have hitherto done. Make it your first business to gain the kingdom of heaven and the righteousness of Christ. Live for God and heaven, and the eternal reward will be yours at the end of the race. 2T 225.2"
EGW's exhortation to prioritize the kingdom of heaven and the righteousness of Christ directly reflects the principle taught in Matthew 6:33.
"and needless cares. Let them work on from day to day, accomplishing faithfully the task that God's providence assigns, and He will care for them. He says: MH 199.1"
Both passages encourage trust in God's provision and prioritize spiritual pursuits over worldly anxieties. Matthew 6:33 promises that seeking God's kingdom will result in provision, while the EGW passage suggests that faithful work and trust in God's providence will lead to His care.
"Many are still making a similar mistake. In selecting a home they look more to the temporal advantages they may gain than to the moral and social influences that will surround themselves and their families. They choose a beautiful and fertile country, or remove to some flourishing city, in the hope of securing greater prosperity; but their children are surrounded by temptation, and too often they form associations that are unfavorable to the development of piety and the formation of a right character. The atmosphere of lax morality, of unbelief, of indifference to religious things, has a tendency to counteract the influence of the parents. Examples of rebellion against parental and divine authority are ever before the youth; many form attachments for infidels and unbelievers, and cast in their lot with the enemies of God. PP 168.4"
The EGW passage warns against prioritizing temporal advantages over spiritual well-being when choosing a home, which directly contradicts the principle of seeking God's kingdom first as stated in Matthew 6:33. It illustrates the negative consequences of neglecting this principle.
"My sister, work less, and pray and meditate more. Eternal interests should be primary with you. God forbid that your children should be molded into money lovers. True refinement and gentleness of manners can never be found in a home where selfishness reigns. The truly refined always have brains and hearts, always have consideration for others. True refinement does not find satisfaction in the adornment and display of the body. True refinement and nobility of soul will be seen in efforts to bless and elevate others. The weight of eternal things rests very lightly upon your children. May God arouse them before it shall be too late, and they exclaim in anguish: “The harvest is past, the summer is ended, and we are not saved.” 2T 243.1"
The EGW passage emphasizes prioritizing eternal interests over worldly concerns, which aligns with the principle of seeking first the kingdom of God in Matthew 6:33.
"N ot to Stand First In no case are the publishing institutions to be devoted chiefly to commercial work. When this work is given the first place, those connected with the publishing houses lose sight of the purpose for which they were established, and their work deteriorates. 7T 162"
The EGW passage emphasizes the importance of not prioritizing commercial work over the primary purpose of the publishing institutions, which directly reflects the principle of seeking first the kingdom of God in Matthew 6:33.
"We should now acquaint ourselves with God by proving His promises. Angels record every prayer that is earnest and sincere. We should rather dispense with selfish gratifications than neglect communion with God. The deepest poverty, the greatest self-denial, with His approval, is better than riches, honors, ease, and friendship without it. We must take time to pray. If we allow our minds to be absorbed by worldly interests, the Lord may give us time by removing from us our idols of gold, of houses, or of fertile lands. GC 622.2"
Both passages emphasize prioritizing God over worldly possessions and interests. Matthew 6:33 instructs to seek God's kingdom first, while the EGW passage encourages dispensing with selfish gratifications and neglecting communion with God, suggesting that God's approval is more valuable than riches or ease.
"Whatever may be their profession, it is only those who are world servers at heart that act from policy rather than principle in religious things. We should choose the right because it is right, and leave consequences with God. To men of principle, faith, and daring, the world is indebted for its great reforms. By such men the work of reform for this time must be carried forward. GC 460.2"
Both passages emphasize prioritizing righteousness and principle over worldly concerns. EGW's statement about choosing the right because it is right aligns with the principle of seeking God's kingdom first.
"The time, means, and study that so many expend for a comparatively useless education should be devoted to gaining an education that would make them practical men and women, fitted to bear life's responsibilities. Such an education would be of the highest value. CT 388.1"
The EGW passage advocates for prioritizing practical education that equips individuals for life's responsibilities, rather than pursuing comparatively useless knowledge. This directly parallels Matthew 6:33, which urges seeking God's kingdom and righteousness first, with the promise that other necessary things will be provided. Both passages emphasize prioritizing what is most important (spiritual development and practical skills) over less essential pursuits.
"Many who enter school with the purpose of fitting themselves for some line of unselfish ministry become absorbed in secular studies. An ambition is aroused to win distinction in scholarship and to gain position and honor in the world. The purpose for which they entered school is lost sight of, and the life is given up to selfish and worldly pursuits. And often habits are formed that ruin the life both for this world and for the world to come. MH 403.2"
The EGW passage directly illustrates the principle of Matthew 6:33. The EGW quote describes individuals who prioritize secular studies and worldly ambition over their initial purpose of unselfish ministry, thus failing to seek first the kingdom of God. This aligns directly with the teaching of Matthew 6:33.
"Neither the husband nor the wife should merge his or her individuality in that of the other. Each has a personal relation to God. Of Him each is to ask, “What is right?” “What is wrong?” “How may I best fulfill life's purpose?” Let the wealth of your affection flow forth to Him who gave His life for you. Make Christ first and last and best in everything. As your love for Him becomes deeper and stronger, your love for each other will be purified and strengthened. MH 361.3"
EGW directly applies the principle of prioritizing God (Christ) above all else, including the marital relationship. This is a clear echo of Matthew 6:33, which commands seeking God's kingdom first.
"The N ecessity Of Doing Our Best The Lord has made provision that the nobler powers of the mind should be trained for high pursuits. But instead of this, men pervert the faculties of the mind and press them into the service of temporal interests, as if the attainment of the things of this earth were of supreme importance. In this way the higher powers are dwarfed and men remain unqualified for the duties of life that devolve upon them. If the nobler powers of the mind are not cultivated, they fail to act with integrity, even in the obligations relating to this life. It is Satan's design that the faculties of the mind shall become belittled and sensualized, but it is not God's will that any should yield the mind to the control of the evil one. In intellectual and in spiritual pursuits, He would have His children make progress.... CT 237"
Both passages emphasize prioritizing spiritual pursuits over temporal ones. Matthew 6:33 encourages seeking God's kingdom first, while the EGW passage criticizes prioritizing temporal interests over developing one's mind for 'high pursuits' and spiritual growth. The EGW passage amplifies the principle of prioritizing spiritual matters.
I saw that many in different places, East and West, were adding farm to farm, and land to land, and house to house, and they make the cause of God their excuse, saying they do this that they may help the cause. They shackle themselves so that they can be of but little benefit to the cause. Some buy a piece of land, and labor with all their might to pay for it. Their time is so occupied that they can spare but little time to pray, and serve God, and gain strength from Him to overcome their besetments. They are in debt, and when the cause needs their help they cannot assist; for they must get free from debt first. But as soon as they are free from debt they are farther from helping the cause than before; for they again involve themselves by adding to their property. They flatter themselves that this course is right, that they will use the avails in the cause, when they are actually laying up treasure here. They love the truth in word, but not in work. They love the cause just as much as …
The EGW passage describes people prioritizing material possessions over spiritual growth and service to God, which directly contradicts the principle of seeking first the kingdom of God as stated in Matthew 6:33. The passage highlights the consequences of not prioritizing God.
"Business Matters As far as possible, our camp-meetings should be wholly devoted to spiritual interests. They should not be made occasions for the transaction of business. Workers are gathered from all parts of the field, and it seems a favorable opportunity for considering business matters connected with the various branches of the work, and for the training of workers in different lines. GW 402"
The passage advocates prioritizing spiritual interests over business matters, reflecting the principle of seeking first the kingdom of God.
"The religion of Jesus is, by many, reserved for certain days, or certain occasions, and at other times is laid aside and neglected. The abiding principle of truth is not merely for a few hours on the Sabbath, or for a few acts of charity, but it is to be brought into the heart, refining and sanctifying the character. If there is a moment when man is safe without this special light and strength from heaven, then he may dispense with the truth of God. The Bible, God's pure, holy word, must be his counselor and guide, the controlling power of his life. It gives forth its lessons to us if we will take them to heart. 5T 547.2"
The EGW passage emphasizes prioritizing God and His righteousness in all aspects of life, not just on certain occasions, which aligns with the core message of Matthew 6:33.
"principle of business life, must we not recognize our obligation to God—the obligation that underlies every other? Ed 139.1"
EGW's statement about recognizing our obligation to God as the foundation aligns with the principle of seeking God's kingdom first, as stated in Matthew 6:33.
"Faith is needed in the smaller no less than in the greater affairs of life. In all our daily interests and occupations the sustaining strength of God becomes real to us through an abiding trust. Ed 255.1"
EGW's emphasis on the need for faith in daily life aligns with the principle in Matthew 6:33, which encourages seeking God's kingdom first, trusting that daily needs will be met.
"Brethren and sisters, it would be far better for you to let your business suffer than to neglect the opportunity of hearing the message God has for you. Make no excuse that will keep you from gaining every spiritual advantage possible. You need every ray of light. You need to become qualified to give a reason of the hope that is in you with meekness and fear. You cannot afford to lose one such privilege. 6T 39.2"
Both passages prioritize spiritual matters over worldly concerns. Matthew 6:33 encourages seeking God's kingdom first, while EGW advises letting business suffer rather than missing spiritual opportunities.
"The wants of the cause will continually increase as we near the close of time. Means is needed to give young men a short course of study in our schools, to prepare them for efficient work in the ministry and in different branches of the cause. We are not coming up to our privilege in this matter. All schools among us will soon be closed up. How much more might have been done had men obeyed the requirements of Christ in Christian beneficence! What an influence would this readiness to give all for Christ have had upon the world! It would have been one of the most convincing arguments in favor of the truth we profess to believe—an argument which the world could not misunderstand nor gainsay. The Lord would have distinguished us with His blessing even before the eyes of the world. 5T 156.2"
The EGW passage emphasizes prioritizing God's work (preparing young ministers) and trusting that God will provide. This aligns with the principle in Matthew 6:33 of seeking God's kingdom first, with the promise that other needs will be met.
"It was in mercy to the owners of the swine that this loss had been permitted to come upon them. They were absorbed in earthly things, and cared not for the great interests of spiritual life. Jesus desired to break the spell of selfish indifference, that they might accept His grace. But regret and indignation for their temporal loss blinded their eyes to the Saviour's mercy. DA 338.4"
The EGW passage describes the people of Gergesa prioritizing their earthly possessions (the swine) over spiritual matters (the healing of the demoniacs and the presence of Jesus). This aligns with the principle of seeking God's kingdom first, as stated in Matthew 6:33. The confidence is high because the connection is clear and relevant.
"Religion must be made the great business of life. Everything else should be held subordinate to this. All our powers, of soul, body, and spirit, must be engaged in the Christian warfare. We must look to Christ for strength and grace, and we shall gain the victory as surely as Jesus died for us. SL 93.2"
Both passages emphasize prioritizing God above all else. The EGW passage explicitly states that religion must be the great business of life, subordinating everything else, which aligns with the principle of seeking first the kingdom of God.
"Just as he was entering upon manhood, the time when he must execute his divine mission—the time above all others when he should have been true to God—Samson connected himself with the enemies of Israel. He did not ask whether he could better glorify God when united with the object of his choice, or whether he was placing himself in a position where he could not fulfill the purpose to be accomplished by his life. To all who seek first to honor Him, God has promised wisdom; but there is no promise to those who are bent upon self- pleasing. PP 563.1"
EGW's statement about seeking first to honor God and the promise of wisdom echoes the principle of seeking first the kingdom of God in Matthew 6:33.
Many flatter themselves that their desire for gain is that they may help the cause of God. Some promise that when they have gained such an amount, then they will do good with it and advance the cause of present truth. But when they have realized their expectations, they are no more ready to help the cause than before. They again pledge themselves that after they purchase that desirable house or piece of land, and pay for it, then they will do a great deal with their means to advance the work of God. But as the desire of their heart is attained, they have far less disposition than in the days of their poverty to aid in the advancement of the work of God. “He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.” The deceitfulness of riches leads them on, step by step, until they lose all love for the truth, and yet they flatter themselves that they believe it. They lo…
The EGW passage illustrates the opposite of seeking first the kingdom of God. It shows people prioritizing material gain over spiritual matters, thus failing to follow the principle in Matthew 6:33.
These persons, I saw, are deceiving themselves. They have no part nor lot in the matter. They have hold of the truth; but the truth has not hold of them. When the truth, the solemn, important truth, gets hold of them, self will die; then the language will not be, “I will go there, I will not stay here;” but the earnest inquiry will be, “Where does God want me to be? Where can I best glorify Him, and where can our united labors do the most good?” Their will should be swallowed up in the will of God. The willfulness and lack of consecration that some of the ministers’ wives manifest will stand in the way of sinners; the blood of souls will be upon their garments. Some of the ministers have borne a strong testimony in regard to the duty and the wrongs of the church; but it has not had its designed effect, for their own companions needed all the straight testimony that had been borne, and the reproof came back upon themselves with great weight. They let their companions affect them and dra…
The EGW passage emphasizes seeking God's will and glorifying Him, which aligns with the principle of prioritizing God's kingdom as stated in Matthew 6:33.
"Military operations were now suspended, that all Israel might engage in a solemn religious service. The people were eager to obtain a settlement in Canaan; as yet they had not homes or lands for their families, and in order to gain these they must drive out the Canaanites; but this important work must be deferred, for a higher duty demanded their first attention. PP 499.2"
Both passages emphasize prioritizing spiritual or divine duties over material concerns. While the context differs (settling Canaan vs. seeking God's kingdom), the underlying principle of prioritizing God is present in both.
Parents, help your children. Arouse from the lethargy which has been upon you. Watch continually to cut off the current and roll back the weight of evil which Satan is pressing in upon your children. The children cannot do this of themselves, but parents can do much. By earnest prayer and living faith great victories will be gained. Some parents have not realized the responsibilities resting upon them and have neglected the religious education of their children. In the morning the Christian's first thoughts should be upon God. Worldly labor and self-interest should be secondary. Children should be taught to respect and reverence the hour of prayer. Before leaving the house for labor, all the family should be called together, and the father, or the mother in the father's absence, should plead fervently with God to keep them through the day. Come in humility with a heart full of tenderness and with a sense of the temptations and dangers before yourselves and your children; by faith bind …
The EGW passage emphasizes prioritizing God in the morning and making worldly interests secondary, which directly reflects the principle of seeking first the kingdom of God as stated in Matthew 6:33.
"The working of private interests for the gaining of personal ends is one thing. In this, men may follow their own judgment. But the carrying forward of the Lord's work in the earth is entirely another matter. When He designates that a certain property should be secured for the advancement of His cause and the building up of His work, whether it be for sanitarium or school work, or for any other branch, He will make the doing of that work possible if those who have experience will show their faith and trust in His purposes, and will move forward promptly to secure the advantages He points out. While we are not to seek to wrest property from any man, yet when advantages are offered, we should be wide awake to see the advantage, that we may make plans for the upbuilding of the work. And when we have done this we should exert every energy to secure the freewill offerings of God's people for the support of these new plants. 9T 272.1"
Both passages emphasize prioritizing God's work and trusting that other needs will be met. Matthew 6:33 focuses on seeking God's kingdom first, while the EGW passage focuses on prioritizing the Lord's work in securing property for His cause.
"The Lord has instructed me to warn those who in the future establish sanitariums in new places, to begin their work in humility, consecrating their abilities to His service. The buildings erected are not to be large or expensive. Small local sanitariums are to be established in connection with our training schools. In these sanitariums young men and young women of ability and consecration are to be gathered—those who will conduct themselves in the love and fear of God, those who, when prepared for graduation, will not feel that they know all that they need to know, but will diligently study and carefully practice the lessons given by Christ. The righteousness of Christ will go before such ones, and the glory of God will be their rearward. 7T 59.3"
Both passages emphasize prioritizing God's will and righteousness in one's endeavors. EGW highlights humility and consecration in establishing sanitariums, while Matthew 6:33 directly instructs to seek God's kingdom and righteousness first.
"The time of trouble is just before us; and then stern necessity will require the people of God to deny self, and to eat merely enough to sustain life; but God will prepare us for that time. In that fearful hour our necessity will be God's opportunity to impart His strengthening power, and to sustain His people. But now God requires them to labor with their hands, the thing that is good, and lay by them in store as He has prospered them, and do their part in sustaining the cause of truth. This is a duty enjoined upon all who are not especially called to labor in word and doctrine, to devote their time to proclaiming to others the way of life and salvation. 1T 206.1"
The EGW passage discusses prioritizing God's work and trusting that He will provide, which aligns with the principle of seeking first the kingdom of God in Matthew 6:33. The idea of 'stern necessity' and God's 'strengthening power' in times of trouble also echoes the promise that 'all these things shall be added unto you.'
"With secret longing he listened to all that his father told concerning the spiritual birthright; he carefully treasured what he had learned from his mother. Day and night the subject occupied his thoughts, until it became the absorbing interest of his life. But while he thus esteemed eternal above temporal blessings, Jacob had not an experimental knowledge of the God whom he revered. His heart had not been renewed by divine grace. He believed that the promise concerning himself could not be fulfilled so long as Esau retained the rights of the first-born, and he constantly studied to devise some way whereby he might secure the blessing which his brother held so lightly, but which was so precious to himself. PP 178.3"
While not a direct allusion, there is a thematic parallel. Matthew 6:33 encourages seeking God's kingdom first, while the EGW passage describes Jacob's desire for the spiritual birthright. However, the EGW passage also highlights Jacob's lack of genuine faith and his manipulative approach, contrasting with the selfless seeking of God's kingdom advocated in Matthew 6:33. The connection is present, but not strong.
"Such were the conditions existing during the early part of the reign of Darius Hystaspes. Spiritually as well as temporally, the Israelites were in a pitiable state. So long had they murmured and doubted; so long had they chosen to make personal interests first, while viewing with apathy the Lord's temple in ruins, that many had lost sight of God's purpose in restoring them to Judea; and these were saying, “The time is not come, the time that the Lord's house should be built.” Haggai 1:2 . PK 573.2"
The EGW passage describes the Israelites prioritizing personal interests over God's work (building the temple), leading to negative consequences. This is the opposite of Matthew 6:33, which encourages seeking God's kingdom first. The principle of prioritizing God is present in both passages.
"In this poverty-stricken home the famine pressed sore, and the pitifully meager fare seemed about to fail. The coming of Elijah on the very day when the widow feared that she must give up the struggle to sustain life tested to the utmost her faith in the power of the living God to provide for her necessities. But even in her dire extremity she bore witness to her faith by a compliance with the request of the stranger who was asking her to share her last morsel with him. PK 130.1"
The EGW passage illustrates the principle of trusting God to provide for one's needs when prioritizing obedience to Him, which aligns with the principle in Matthew 6:33 of seeking God's kingdom first and trusting that other needs will be met.
"Some desired that their children should be trained to become laborers in the cause. But how could this be accomplished? The colonies were passing through a severe financial depression; and many of the Sabbath keepers, with thousands of others, were greatly perplexed and overtaxed with the work of supplying their families with the necessities of life. Then how could they, at such a time, enter upon the expensive enterprise of establishing and supporting a denominational training school? LS 334.1"
The EGW passage describes a situation where financial constraints make it difficult to pursue a spiritual goal (establishing a training school). This parallels the principle in Matthew 6:33, which encourages prioritizing the kingdom of God with the promise that material needs will be met.
"Spiritual Growth To every student who is seeking a medical education I would say, Look beyond the present. Turn away from the transitory things of this life, from selfish pursuits and gratifications. For what purpose are you seeking an education? Is it not that you may relieve suffering humanity? As the mind is enlarged by true knowledge, the heart is warmed by a sense of the goodness, compassion, and love of God. The soul is filled with an earnest longing to tell others how they may co-operate with the great Master Worker. You will do much for yourselves as you impart the knowledge you receive. Thus you will gain more knowledge to impart, and your ability to work for God will increase. CT 485"
Both passages encourage prioritizing spiritual growth and service to God over selfish pursuits, with the promise of added blessings or knowledge as a result.
"Life is too solemn to be absorbed in temporal and earthly matters, in a treadmill of care and anxiety for the things that are but an atom in comparison with the things of eternal interest. Yet God has called us to serve Him in the temporal affairs of life. Diligence in this work is as much a part of true religion as is devotion. The Bible gives no indorsement to idleness. It is the greatest curse that afflicts our world. Every man and woman who is truly converted will be a diligent worker. COL 343.3"
Both passages emphasize prioritizing spiritual matters while also acknowledging the importance of diligence in earthly affairs. Matthew 6:33 encourages seeking God's kingdom first, and EGW echoes this by stating that life shouldn't be absorbed in temporal matters, but also that God calls us to serve Him in temporal affairs.
Conference in that state in April, 1848. We decided to go if we could obtain means. My husband settled with his employer, and found that there was ten dollars due him. With five of this I purchased articles of clothing which we much needed, and then patched my husband's overcoat, even piecing the patches, making it difficult to tell the original cloth in the sleeves. We had five dollars left to take us to Dorchester, Massachusetts. Our trunk contained nearly everything we possessed on earth; but we enjoyed peace of mind and a clear conscience, and this we prized above earthly comforts. In Dorchester we called at the house of Brother Nichols, and as we left, Sister N. handed my husband five dollars, which paid our fare to Middletown, Connecticut. We were strangers in that city, and had never seen one of the brethren in the state. We had but fifty cents left. My husband did not dare to use that to hire a carriage, so he threw the trunk up on a pile of boards, and we walked on in search o…
The EGW passage illustrates prioritizing spiritual work and trust in God's provision despite material poverty. This aligns with the principle of seeking God's kingdom first, with the promise that material needs will be met.
"On account of the financial depression, it was unusually difficult for many to attend. Up to the beginning of the meeting, there was little promise that more than thirty would be encamped on the grounds. For that number tents were provided. But just as the meeting was opening, the people from the different churches came in, unannounced, until there were twice as many as had been expected. During the last week of the meeting there were eighteen tents in the encampment, occupied by fifty-three persons. Many others occupied rooms near by. These, with the membership of the Napier church, made a good sized congregation during the day. Every evening the large tent was well filled. LS 342.2"
The EGW passage describes how, despite initial doubts and financial difficulties, more people than expected attended the camp meeting. This echoes the principle in Matthew 6:33 that seeking God's kingdom first results in other needs being met. The unexpected attendance can be seen as a blessing added after prioritizing spiritual matters.
"“We should use every power at our command to make this meeting a success, and suit it to the needs of those who shall attend. The work of the Lord is above every temporal interest, and we must not misrepresent His cause. Watching, waiting, working, must be our motto.... LS 345.2"
Both passages emphasize prioritizing God's work above other concerns. Matthew 6:33 focuses on seeking God's kingdom first, while the EGW passage stresses the importance of the Lord's work over temporal interests. The connection is thematic and relevant.
"“Because this was in thine heart,” God said to Solomon, “and thou hast not asked riches, wealth, or honor, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge My people,” “behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches, and honor,” “such as none of the kings have had that have been before thee, neither shall there any after thee have the like.” PK 28.4"
While the EGW passage quotes 1 Kings 3, the connection to Matthew 6:33 is a thematic parallel. Both passages highlight the principle that seeking God's will first leads to other blessings.
The alarming truths of the word of God had stirred the people of God a little. Now and then they would make feeble efforts to overcome, but they soon tired and sank back into the same lukewarm state. I saw that they did not have perseverance and fixed determination. Let the seeker for the salvation of God possess the same energy and earnestness that he would have for a worldly treasure, and the object would be gained. I saw that the church may just as well drink of a full cup, as to hold an empty one in the hand or at the mouth. 1T 179.1 It is not the plan of God to have some eased and others burdened. Some feel the weight and responsibility of the cause, and the necessity of their acting that they may gather with Christ and not scatter abroad. Others go on free from any responsibility, acting as though they had no influence. Such scatter abroad. God is not partial. All who are made partakers of His salvation here, and who hope to share the glories of the kingdom hereafter, must gather…
Both passages emphasize the importance of prioritizing spiritual matters. EGW speaks of seeking salvation with the same energy as worldly treasure, while Matthew 6:33 urges seeking God's kingdom first. The connection is thematic, but not a direct quote or explicit allusion.
"promise that they would do much toward defraying our expenses, but that he would do what he could. We had no means with which to travel. My husband's health was poor, but the way opened for him to work in the hayfield, and he decided to accept the work. LS 108.3"
The EGW passage describes a situation where the Whites are prioritizing their work (implied to be for God's cause) despite lacking resources, trusting that their needs will be met. This echoes the principle in Matthew 6:33 of seeking God's kingdom first and trusting that material needs will be provided. The connection is thematic rather than a direct quote or allusion.
"Those who profess to believe the third angel's message often wound the cause of God by lightness, joking, and trifling. I was shown that this evil was all through our ranks. There should be a humbling before the Lord; the Israel of God should rend the heart, and not the garment. Childlike simplicity is rarely seen; the approbation of man is more thought of than the displeasure of God. Said the angel: “Set your heart in order, lest He visit you in judgment, and the brittle thread of life be cut, and ye lie down in the grave unsheltered, unprepared for the judgment. Or if ye do not make your bed in the grave, unless ye soon make your peace with God, and tear yourselves from the world, your hearts will grow harder, and ye will lean upon a false prop, a supposed preparation, and find out your mistake too late to secure a well-grounded hope.” 1T 133.3"
Both passages deal with priorities. The EGW quote speaks of people prioritizing the 'approbation of man' over God, while Matthew 6:33 urges seeking God's kingdom first. The connection is thematic, but not a direct allusion.
It has been repeatedly represented to me that all our institutions should be managed by men who are spiritually minded and who will not weave their own defective ideas and plans into their management. This work should not be left to men who will mingle the sacred with the common and who will regard the work of God as being upon about the same level as earthly things, to be managed in about the same common way in which they have been in the habit of managing their own temporal affairs. Until those can be connected with our institutions who have breadth of mind and who can lay plans in harmony with the growth of the work and its exalted character, the tendency will be to narrow down everything that is undertaken, and God will be dishonored. Oh, that all who have responsibilities to bear in connection with the cause of God would come up into a higher, holier atmosphere, where every true Christian should be! If they would, then both they and the work which they represent would be elevated …
Both passages emphasize prioritizing spiritual matters over earthly concerns. EGW speaks of managing institutions with a spiritual focus, while Matthew 6:33 urges seeking God's kingdom first. The connection is thematic rather than a direct principle.
"the work may require a greater outlay of means, but it will be economy in the end; for while it is essential that economy be exercised in everything possible, it will be found that the efforts to save means by employing those who will work for low wages, and whose labor corresponds in character with their wages, will result in loss. The work will be retarded and the cause belittled. Brethren, you may economize as much as you please in your personal affairs, in building your houses, in arranging your clothing, in providing your food, and in your general expenses; but do not bring this economy to bear upon the work of God in such a way as to hinder men of ability and true moral worth from engaging in it. 5T 551.2"
Both passages address priorities. EGW warns against misplaced economy that hinders God's work, while Matthew 6:33 urges seeking God's kingdom first. The connection lies in prioritizing spiritual matters over material savings.
"Chapter 43—Self-Sacrifice The laws of Christ's kingdom are so simple, and yet so complete, that man-made additions will create confusion. And the more simple our plans for work in God's service, the more we shall accomplish. To adopt worldly policy in the work of God is to invite disaster and defeat. Simplicity and humility must characterize every effective effort for the advancement of His kingdom. 7T 215"
While not a direct quote, the EGW passage's emphasis on simplicity and humility in God's service aligns with the principle of seeking God's kingdom first, as stated in Matthew 6:33. Both passages suggest that focusing on God's will and character leads to positive outcomes, though the connection is less direct than in previous examples.
"The Value of the Soul We must come nearer to the cross of Christ. Penitence at the foot of the cross is the first lesson of peace we have to learn. The love of Jesus—who can comprehend it? Infinitely more tender and self-denying than a mother's love! If we would know the value of a human soul, we must look in living faith upon the cross, and thus begin the study which shall be the science and the song of the redeemed through all eternity. The value of our time and our talents can be estimated only by the greatness of the ransom paid for our redemption. What ingratitude do we manifest toward God when we rob Him of His own by withholding from Him our affections and our service! Is it too much to give ourselves to Him who has sacrificed all for us? Can we choose the friendship of the world before the immortal honors which Christ proffers—“to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” ( Revelation 3:21 )? SL 93"
Both passages emphasize prioritizing God. However, the EGW passage focuses on sacrifice and gratitude in light of Christ's sacrifice, while Matthew 6:33 focuses on seeking God's kingdom and righteousness with the promise of provision. The connection is thematic but not strong.
At this time I was shown that the Lord had been trying us for our good, and to prepare us to labor for others; that He had been stirring up our nest, lest we should settle down at ease. Our work was to labor for souls; if we had been prospered, home would be so pleasant that we would be unwilling to leave it; trials had been permitted to come upon us to prepare us for the still greater conflicts that we would meet in our travels. We soon received letters from brethren in different states inviting us to visit them; but we had no means to take us out of the state. Our reply was that the way was not open before us. I thought that it would be impossible for me to travel with my child. We did not wish to be dependent, and were careful to live within our means. We were resolved to suffer rather than get in debt. I allowed myself and child one pint of milk each day. One morning before my husband went to his work, he left me nine cents to buy milk for three mornings. It was a study with me whe…
The EGW passage describes prioritizing ministry even in times of hardship, which reflects the principle of seeking first the kingdom of God as described in Matthew 6:33.
Matthew 6:34
"Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof."
"Brother and Sister G should unite their influence in saying: “Sufficient unto the day is the evil thereof.” It is a misfortune to borrow the trouble of next week to embitter the present week. When real trouble comes, God will fit every meek and lowly one to bear it. When His providence permits it to come, He will provide help to endure it. Fretting and murmuring cloud and stain the soul, and shut out the bright sunlight from the pathway of others. 2T 641.1"
EGW directly quotes the Bible verse.
"The faithful discharge of today's duties is the best preparation for tomorrow's trials. Do not gather together all tomorrow's liabilities and cares and add them to the burden of today. “Sufficient unto the day is the evil thereof.” Matthew 6:34 . MH 481.3"
Ellen White directly references Matthew 6:34 in this passage.
“Be not therefore anxious for the morrow.” Matthew 6:34 , R. V. We are to follow Christ day by day. God does not bestow help for tomorrow. He does not give His children all the directions for their life journey at once, lest they should become confused. He tells them just as much as they can remember and perform. The strength and wisdom imparted are for the present emergency. “If any of you lack wisdom,”—for today,—“let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5 . DA 313.4 “Judge not, that ye be not judged.” Do not think yourself better than other men, and set yourself up as their judge. Since you cannot discern motive, you are incapable of judging another. In criticizing him, you are passing sentence upon yourself; for you show that you are a participant with Satan, the accuser of the brethren. The Lord says, “Examine yourselves, whether ye be in the faith; prove your own selves.” This is our work. “If we would judge our…
Ellen White directly references Matthew 6:34 in this passage.
"“Be not therefore anxious for the morrow.... Sufficient unto the day is the evil thereof.”— Matthew 6:34 , R. V. If you have given yourself to God, to do His work, you have no need to be anxious for tomorrow. He whose servant you are, knows the end from the beginning. The events of tomorrow, which are hidden from your view, are open to the eyes of Him who is omnipotent. MB 100"
Ellen White directly references Matthew 6:34 in this passage.
"Many look back to the Israelites, and marvel at their unbelief and murmuring, feeling that they themselves would not have been so ungrateful; but when their faith is tested, even by little trials, they manifest no more faith or patience than did ancient Israel. When brought into strait places, they murmur at the process by which God has chosen to purify them. Though their present needs are supplied, many are unwilling to trust God for the future, and they are in constant anxiety lest poverty shall come upon them, and their children shall be left to suffer. Some are always anticipating evil or magnifying the difficulties that really exist, so that their eyes are blinded to the many blessings which demand their gratitude. The obstacles they encounter, instead of leading them to seek help from God, the only Source of strength, separate them from Him, because they awaken unrest and repining. PP 293.2"
Both passages address the issue of anxiety and lack of trust in God's provision. Matthew 6:34 advises against worrying about the future, while EGW criticizes those who, like the Israelites, constantly worry about poverty and future suffering, demonstrating a lack of faith in God's provision.
"today; obtain victories in God for today. Our circumstances and surroundings, the changes daily transpiring around us, and the written word of God which discerns and proves all things—these are sufficient to teach us our duty and just what we ought to do, day by day. Instead of suffering your mind to run in a channel of thought from which you will derive no benefit, you should be searching the Scriptures daily and doing those duties in daily life which may now be irksome to you, but which must be done by someone. 3T 333.1"
The EGW passage echoes the sentiment of Matthew 6:34, focusing on dealing with the present day's duties and not worrying excessively about the future. Both passages encourage a focus on the present.
"Some are always fearing, and borrowing trouble. Every day they are surrounded with the tokens of God's love; every day they are enjoying the bounties of His providence; but they overlook these present blessings. Their minds are continually dwelling upon something disagreeable which they fear may come; or some difficulty may really exist which, though small, blinds their eyes to the many things that demand gratitude. The difficulties they encounter, instead of driving them to God, the only source of their help, separate them from Him because they awaken unrest and repining. SC 121.3"
Both passages address the issue of anxiety and worry. Matthew 6:34 advises against worrying about the future, while the EGW passage describes people who are constantly fearing and borrowing trouble.
"You need not weary yourselves with busy anxieties and needless cares. Work on for the day, faithfully doing the work which God's providence assigns you, and He will have a care for you. Jesus will deepen and widen your blessings. You must make efforts if you have salvation at last. Come to these meetings prepared to work. Leave your home cares, and come to find Jesus, and He will be found of you. Come with your offerings as God has blessed you. Show your gratitude to your Creator, the Giver of all your benefits, by a freewill offering. Let none who are able to give come empty-handed. “Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. 2T 601.2"
Both passages encourage people not to be overly anxious about worldly cares and to focus on the present, trusting that God will provide. The EGW passage expands on this by connecting it to faithful work and offerings.
You can be a happy family if you will do what God has given you to do and has enjoined upon you as a duty. But the Lord will not do for you that which He has left for you to do. Brother C deserves pity. He has so long felt unhappy that life has become a burden to him. It need not be thus. His imagination is diseased, and he has so long kept his eyes on the dark picture that if he meets with adversity or disappointment, he imagines that everything is going to ruin, that he will come to want, that everything is against him, that he has the hardest time of anyone; and thus his life is made wretched. The more he thinks thus, the more miserable he makes his life and the lives of all around him. He has no reason to feel as he does; it is all the work of Satan. He must not suffer the enemy thus to control his mind. He should turn away from the dark and gloomy picture to that of the loving Saviour, the glory of heaven, and the rich inheritance prepared for all who are humble and obedient, and …
Both passages address the issue of worry and anxiety. EGW speaks of Brother C's tendency to dwell on negative thoughts about the future, while Matthew 6:34 advises against worrying about tomorrow. The connection is thematic, focusing on the importance of not being consumed by anxieties about the future.