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 7:1
"Judge not, that ye be not judged."
"“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.” Matthew 7:1-5 . 8T 85.1"
EGW directly quotes Matthew 7:1-5, including verse 1, to support her point about judging others.
"Chapter 6— N ot Judging, but Doing “Judge not, that ye be not judged.”— Matthew 7:1 . MB 123 The effort to earn salvation by one's own works inevitably leads men to pile up human exactions as a barrier against sin. For, seeing that they fail to keep the law, they will devise rules and regulations of their own to force themselves to obey. All this turns the mind away from God to self. His love dies out of the heart, and with it perishes love for his fellow men. A system of human invention, with its multitudinous exactions, will lead its advocates to judge all who come short of the prescribed human standard. The atmosphere of selfish and narrow criticism stifles the noble and generous emotions, and causes men to become self-centered judges and petty spies. MB 123"
Ellen White directly references Matthew 7:1 in this passage.
"There are those who are premature in their desire to reform things that to them appear faulty. They think that they should be chosen to take the place of those who have made mistakes. They undervalue what these workers have done while others were looking on and criticizing. By their actions they say: “I can do great things. I can carry the work forward successfully.” To those who think they know so well how to avoid mistakes, I am instructed to say, “Judge not, that ye be not judged.” [ Matthew 7:1 .] You might avoid mistakes on some points, but on other things you are liable to make grave blunders, which would be very difficult to remedy, and which would bring confusion into the work. These mistakes might do more harm than those your brethren have made. GW 493.1"
Ellen White directly references Matthew 7:1 in this passage.
"There are those who are premature in their desire to reform things that to them appear faulty. They think that they should be chosen to take the place of those who have made mistakes. They undervalue what these workers have done while others were looking on and criticizing. By their actions they say: “I can do great things. I can carry the work forward successfully.” To those who think they know so well how to avoid mistakes, I am instructed to say: “Judge not, that ye be not judged.” Matthew 7:1 . You might avoid mistakes on some points, but on other things you are liable to make grave blunders, which would be very difficult to remedy and which would bring confusion into the work. These mistakes might do more harm than those your brethren have made. 7T 279.1"
Ellen White directly references Matthew 7:1 in this passage.
"The work of many a burden bearer is not understood, his labors are not appreciated, until death lays him low. When others take up the burdens he has laid down, and meet the difficulties he encountered, they can understand how his faith and courage were tested. Often then the mistakes they were so quick to censure are lost sight of. Experience teaches them sympathy. God permits men to be placed in positions of responsibility. When they err, He has power to correct or to remove them. We should be careful not to take into our hands the work of judging that belongs to God. MH 484.1"
The EGW passage directly addresses the principle of not judging others, which is the core message of Matthew 7:1. The connection is clear and intentional.
"Christ has plainly taught that those who persist in open sin must be separated from the church, but He has not committed to us the work of judging character and motive. He knows our nature too well to entrust this work to us. Should we try to uproot from the church those whom we suppose to be spurious Christians, we should be sure to make mistakes. Often we regard as hopeless subjects the very ones whom Christ is drawing to Himself. Were we to deal with these souls according to our imperfect judgment, it would perhaps extinguish their last hope. Many who think themselves Christians will at last be found wanting. Many will be in heaven who their neighbors supposed would never enter there. Man judges from appearance, but God judges the heart. The tares and the wheat are to grow together until the harvest; and the harvest is the end of probationary time. COL 71.3"
EGW's statement about not judging character and motive aligns with the principle of 'judge not, that ye be not judged.'
"It is not Christ's follower that, with averted eyes, turns from the erring, leaving them unhindered to pursue their downward course. Those who are forward in accusing others, and zealous in bringing them to justice, are often in their own lives more guilty than they. Men hate the sinner, while they love the sin. Christ hates the sin, but loves the sinner. This will be the spirit of all who follow Him. Christian love is slow to censure, quick to discern penitence, ready to forgive, to encourage, to set the wanderer in the path of holiness, and to stay his feet therein. DA 462.4"
EGW's statement about not being quick to censure and being ready to forgive is a direct application of the principle found in Matthew 7:1, 'Judge not, that ye be not judged.'
"Many who have lived so long in one place are spending their time criticizing those who are working in Christ's lines to convict and convert sinners. They criticize the motives and intentions of others, as if it were not possible for anyone else to do the unselfish work they themselves refuse to do. They are stumbling blocks. If they would go to places where there are no believers, and work to win souls to Christ, they would soon be so busy proclaiming the truth and helping the suffering that they would have no time to dissect character, no time to surmise evil and then report the results of their supposed keenness in seeing beneath the surface. 8T 82.3"
The EGW passage directly addresses the issue of judging others and criticizing their motives, which is the core principle of Matthew 7:1. The passage elaborates on the negative consequences of judging and encourages focusing on one's own work instead.
over. Those who dare to do this have climbed upon the judgment seat and made themselves judges, while they have neglected the garden of their own hearts and have allowed poisonous weeds to obtain a rank growth. 5T 278.3 We individually have a case pending in the court of heaven. Character is being weighed in the balances of the sanctuary, and it should be the earnest desire of all to walk humbly and carefully, lest, neglecting to let their light shine forth to the world, they fail of the grace of God and lose everything that is valuable. All dissension, all differences and faultfinding, should be put away, with all evil speaking and bitterness; kindness, love, and compassion for one another should be cherished, that the prayer of Christ that His disciples might be one as He is one with the Father may be answered. The harmony and unity of the church are the credentials that they present to the world that Jesus is the Son of God. Genuine conversion will ever lead to genuine love for Jesu…
The EGW passage directly addresses the principle of not judging others, which is the core message of Matthew 7:1.
"But we may misjudge motives; we may be deceived by appearances; we may think we are doing right to reprove wrong, and go too far, censure too severely, and wound where we wished to heal; or we may exercise sympathy unwisely, and counteract, in our ignorance, reproof that is merited and timely. Our judgment may be wrong, but Jesus was too wise to err. He reproved with pity and loved with a divine love those whom He rebuked. 4T 66.3"
Both passages discuss the dangers of misjudgment and the need for wisdom and compassion in dealing with others' faults. EGW expands on the principle of not judging, acknowledging the possibility of error in human judgment, which aligns with the spirit of Matthew 7:1.
Some have been ready to say anything, to prefer any charge, against the servants of God, and to be jealous and faultfinding. And if they can find any instance where, in their zeal for the cause of God, they think ministers have spoken decidedly, and perhaps severely, they have been willing to make the most of their words, and have felt at liberty to cherish the most bitter, wicked spirit, and to charge the Lord's servants with wrong motives. Let these faultfinders ask what they would have done under similar circumstances, bearing similar burdens. Let them look and search and condemn their own wrong, overbearing course and their own impatience and fretfulness; and when without sin themselves, let them cast the first stone of censure at the brethren who are trying to get them into working order. A holy God will not bring out souls to the truth to come under such an influence as has existed in the church. Our heavenly Father is too wise to bring souls into the truth to be molded by the in…
The EGW passage discusses faultfinding and judging others, which aligns with the theme of Matthew 7:1.
"The disciples of Christ did not venture to express their ideas until they had heard the opinion of their Master. He had given them pointed lessons in reference to judging other men's characters, and measuring retribution according to their finite judgment. Yet they looked for Christ to denounce these men as sinners above others. Great was their surprise at His answer. COL 213.1"
The EGW passage directly relates to the principle of not judging others, which is the core message of Matthew 7:1. The context of the EGW passage is about the disciples' judgment of others, making the connection more direct than a mere thematic parallel.
"Ministers should not be severe, and draw upon any one man, and press means from him. If he does not give just as much as another thinks he should, they are not to denounce him, and throw him overboard. They should be as patient and forbearing as the angels are. They should work in union with Jesus. Christ and angels are watching the development of character, and weighing moral worth. The Lord bears long with His erring people. The truth will be brought to bear closer and closer, and will cut off one idol after another, until God reigns supreme in the hearts of His consecrated people. I saw that God's people must bring to Him a freewill offering; and the responsibility should be left wholly upon the individual, whether he will give much or little. It will be faithfully recorded. Give the people of God time to develop character. 1T 237.2"
The EGW passage directly addresses the issue of ministers judging and denouncing individuals based on their financial contributions. This aligns with the principle of not judging others, as stated in Matthew 7:1.
"Human beings, themselves given to evil, are prone to deal untenderly with the tempted and the erring. They cannot read the heart; they know not its struggle and its pain. Of the rebuke that is love, of the blow that wounds to heal, of the warning that speaks hope, they have need to learn. AA 516.3"
The EGW passage discusses the human tendency to judge harshly and the need for understanding and compassion, which directly relates to the principle of 'Judge not, that ye be not judged' in Matthew 7:1.
"The very souls you despise need your love and sympathy. Do not leave a weak soul to struggle alone, to wrestle with the passions of his own heart without your help and prayers, but consider yourself, lest you also be tempted. If you do this, God will not leave you to your own weakness. You may have sins greater in His sight than the sins of those you condemn. Do not stand off and say, “I am holier than thou.” GW 336.1"
Both passages address the importance of not judging others. The EGW quote expands on the practical implications of this principle, emphasizing the need for love, sympathy, and self-reflection.
"Scorn not the guilty then, but plead With him in kindest, gentlest mood, And back the lost one thou mayst lead To God, humanity, and good. Thou art thyself but man, and thou Art weak, perchance to fall as he; Then mercy to the fallen show, That mercy may be shown to thee. 5T 613.2"
The EGW passage directly addresses the idea of not scorning the guilty but pleading with them in kindness, and the reminder that we are all fallible, directly reflecting the principle of not judging others lest we be judged, as stated in Matthew 7:1.
"Satan has many helpers. Many who profess to be Christians are aiding the tempter to catch away the seeds of truth from other hearts. Many who listen to the preaching of the word of God make it the subject of criticism at home. They sit in judgment on the sermon as they would on the words of a lecturer or a political speaker. The message that should be regarded as the word of the Lord to them is dwelt upon with trifling or sarcastic comment. The minister's character, motives, and actions, and the conduct of fellow members of the church, are freely discussed. Severe judgment is pronounced, gossip or slander repeated, and this in the hearing of the unconverted. Often these things are spoken by parents in the hearing of their own children. Thus are destroyed respect for God's messengers, and reverence for their message. And many are taught to regard lightly God's word itself. COL 45.1"
The EGW passage directly applies the principle of not judging others, as it describes how criticizing the sermon, the minister, and fellow church members hinders the reception of God's word. This aligns with the core message of Matthew 7:1.
"While very sensitive to the least blame in regard to their own course, many are too severe in dealing with those whom they suppose to be in error. No one was ever reclaimed from a wrong position by censure and reproach; but many are thus driven further from the right path and led to harden their hearts against conviction. A spirit of kindness, a courteous, forbearing deportment may save the erring and hide a multitude of sins. PP 519.5 The wisdom displayed by the Reubenites and their companions is worthy of imitation. While honestly seeking to promote the cause of true religion, they were misjudged and severely censured; yet they manifested no resentment. They listened with courtesy and patience to the charges of their brethren before attempting to make their defense, and then fully explained their motives and showed their innocence. Thus the difficulty which had threatened such serious consequences was amicably settled. PP 520.1"
The EGW passage discusses the importance of avoiding harsh judgment and practicing kindness, which aligns with the central theme of Matthew 7:1. While not a direct quote, the principle is clearly present and amplified in the EGW passage.
"desires are not led by the efforts of the teacher to live Christlike lives, shall the parents, because of this, set in circulation unkind criticisms concerning the teacher? CT 155.1"
The EGW passage directly applies the principle of not judging others, as found in Matthew 7:1, to the specific context of parents criticizing teachers. The connection is clear and relevant.
When Brother S thinks a person is wrong, he is frequently too severe. He fails to exercise that compassion and consideration that he would have shown toward himself under like circumstances. He is also in great danger of misjudging and erring in dealing with minds. It is the nicest and most critical work ever given to mortals, to deal with minds. Those who engage in this work should have clear discernment and good powers of discrimination. True independence of mind is an element entirely different from rashness. That quality of independence which leads to a cautious, prayerful, deliberate opinion should not be easily yielded, not until the evidence is sufficiently strong to make it certain that we are wrong. This independence will keep the mind calm and unchangeable amid the multitudinous errors which prevail, and will lead those in responsible positions to look carefully at the evidence on every side, and not be swayed by the influence of others, or by the surroundings, to form conclu…
The EGW passage discusses the importance of compassion and avoiding harsh judgment when dealing with others, which aligns with the principle of "Judge not, that ye be not judged" found in Matthew 7:1. The passage expands on the practical application of this principle in interpersonal relationships.
"The spirit manifested in this meeting distressed me greatly. I returned home still burdened, as those present made no effort to relieve me by acknowledging that they were convinced that they had misjudged me and that their suspicions and accusations against me were unjust. They could not condemn me, neither did they make any effort to relieve me. 1T 582.1"
The EGW passage describes being misjudged and unjustly accused, which directly relates to the principle of not judging others found in Matthew 7:1. The connection is valid, though not a direct quote or explicit allusion.
I was shown the case of Sister H. She was presented before me in connection with a professed sister who was strongly prejudiced against my husband and myself, and opposed to the visions. This spirit had led her to love and cherish every lying report in regard to us and the visions, and she has communicated this to Sister H. She has had a bitter spirit of war against me, when she had no personal knowledge of me. She was unacquainted with my labors, yet has nourished the most wicked feelings of prejudice against me, and has influenced Sister H, and they have united together in their bitter remarks and speeches. The person shown me in connection with Sister H was a strong-minded woman, sanguine, and exalted in her own estimation. She has thought that her views were correct, and that others must rely upon her word, when she only darkened counsel by words, and manifested the spirit of the dragon host to war against those who would be united on the commandments of God and the testimony of Je…
The EGW passage describes someone judging Ellen White without knowing her, which directly violates the principle of 'judge not, that ye be not judged.'
Matthew 7:1-2
"Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again."
"I saw that the very spirit of perjury, that would turn truth into falsehood, good into evil, and innocence into crime, is now active. Satan exults over the condition of God's professed people. While many are neglecting their own souls, they eagerly watch for an opportunity to criticize and condemn others. All have defects of character, and it is not hard to find something that jealousy can interpret to their injury. “Now,” say these self-constituted judges, “we have facts . We will fasten upon them an accusation from which they can not clear themselves.” They wait for a fitting opportunity and then produce their bundle of gossip and bring forth their tidbits. 5T 94.3"
The EGW passage directly addresses the act of judging others and the eagerness to find fault, which aligns with the principle of not judging others found in Matthew 7:1-2.
"It is easier for many to question and find fault in regard to matters at Battle Creek than to tell what should be done. Some would even venture to take this responsibility, but they would soon find themselves deficient in experience and would run the work into the ground. If these talkers and faultfinders would themselves become burden bearers and pray for the laborers, they would be blessed themselves and would bless others with their godly example, with their holy influence and lives. It is easier for many to talk than to pray; such lack spirituality and holiness, and their influence is an injury to the cause of God. Instead of feeling that the work at Battle Creek is their work, and that they have an interest in its prosperity, they stand aside more as spectators, to question and find fault. Those who do this are the very ones who lack experience in this work and who have suffered but little for the truth's sake. 1T 527.2"
The EGW passage criticizes those who question and find fault, which is directly related to the principle of not judging others as stated in Matthew 7:1-2. The connection is clear and the principle is directly applied.
"But this experience was just what they needed to teach them forbearance toward others in a similar state of trial. There are many who feel sure that they will have no trial respecting the Testimonies , and continue to feel so till they are tested. They think it strange that any can doubt. They are severe with those who manifest doubts, and cut and slash, to show their zeal for the Testimonies , manifesting more self-righteousness than humility. But when the Lord reproves them for their wrongs, they find themselves as weak as water. Then they can hardly endure the trial. These things should teach them humility, self-abasement, tenderness, and undying love for the erring. 2T 20.1"
The EGW passage illustrates the principle of Matthew 7:1-2, warning against judging others harshly, as the same measure will be used against the one judging.
Matthew 7:1-5
"Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye."
"“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.” Matthew 7:1-5 . 8T 85.1"
Ellen White directly references Matthew 7:1-5 in this passage.
Matthew 7:2
"For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again."
"Whatever may be Brother -----'s faults, your course is unjustifiable and unchristian. You have gone back over his history for years and have searched out everything that was unfavorable, every shadow of evil, and have made him an offender for a word. You have brought all the powers you could command to sustain yourselves in your course as accusers. Remember, God will deal in the same manner with every one of you. “With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” Those who have taken part in this disgraceful proceeding will meet their work again. What influence do you think your course will have upon the students, who have ever been impatient of restraint? How will these things affect their character and their life history? 5T 53.1"
EGW directly quotes Matthew 7:2.
"Those who are most ready to excuse or justify themselves in sin are often most severe in judging and condemning others. Many, like Saul, bring upon themselves the displeasure of God, but they reject counsel and despise reproof. Even when convinced that the Lord is not with them, they refuse to see in themselves the cause of their trouble. They cherish a proud, boastful spirit, while they indulge in cruel judgment or severe rebuke of others who are better than they. Well would it be for such self-constituted judges to ponder those words of Christ: “With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” Matthew 7:2 . PP 625.4"
The EGW passage directly quotes Matthew 7:2 and applies it to the context of Saul's behavior.
"All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: “With what measure ye mete, it shall be measured to you again.” Matthew 7:2 . GC 29.2"
Ellen White directly references Matthew 7:2 in this passage.
"We are not forgiven because we forgive, but as we forgive. The ground of all forgiveness is found in the unmerited love of God, but by our attitude toward others we show whether we have made that love our own. Wherefore Christ says, “With what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again.” Matthew 7:2 . COL 251.4"
Ellen White directly references Matthew 7:2 in this passage.
"The teacher who is severe, critical, overbearing, heedless of others’ feelings, must expect the same spirit to be manifested toward himself. He who wishes to preserve his own dignity and self-respect, must be careful not to wound needlessly the self-respect of others. This rule should be sacredly observed toward the dullest, the youngest, the most blundering scholars. What God intends to do with those apparently uninteresting youth, you do not know. He has, in the past, accepted persons no more promising or attractive, to do a great work for him. His Spirit moving upon the heart has aroused every faculty to vigorous action. The Lord saw in those rough, unhewn stones, precious material, that would stand the test of storm and heat and pressure. God seeth not as man sees. He judges not from appearances, but he searches the heart, and judges righteously. CE 41.1"
Both passages highlight the principle of reciprocity in judgment and treatment of others. EGW applies this principle specifically to the teacher-student relationship, emphasizing the importance of respecting others' self-worth.
Matthew 7:3
"And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?"
"“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.” Matthew 7:1-5 . 8T 85.1"
EGW directly quotes Matthew 7:1-5, including verse 3, to support her point about judging others.
"“Why beholdest thou the mote that is in thy brother's eye?”— Matthew 7:3 . Even the sentence, “Thou that judgest doest the same things,” does not reach the magnitude of his sin who presumes to criticize and condemn his brother. Jesus said, “Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?” MB 125"
Ellen White directly references Matthew 7:3 in this passage.
"Earnest workers have no time for dwelling upon the faults of others. We cannot afford to live on the husks of others’ faults or failings. Evil-speaking is a twofold curse, falling more heavily upon the speaker than upon the hearer. He who scatters the seeds of dissension and strife, reaps in his own soul the deadly fruits. The very act of looking for evil in others develops evil in those who look. By dwelling upon the faults of others, we are changed into the same image. But by beholding Jesus, talking of His love and perfection of character, we become changed into His image. By contemplating the lofty ideal He has placed before us, we shall be uplifted into a pure and holy atmosphere, even the presence of God. When we abide here, there goes forth from us a light that irradiates all who are connected with us. GW 479.2"
Both passages address the issue of focusing on the faults of others. The EGW passage expands on the negative consequences of dwelling on others' faults and contrasts it with the transformative power of focusing on Jesus, while Matthew 7:3 presents a more concise warning against judgmentalism.
You mark little deviations from what you think is right, and you sternly seek to correct them. While you are thus overbearing and dictatorial, quick to observe a brother's faults, you do not closely search your own heart to see the evils existing in your life. You show great moral weakness in the indulgence of your appetite and passions. The slavery of appetite for tobacco has such control over you that although you resolve and re-resolve to overcome the habit, you do not accomplish it. This wrong habit has perverted your senses. My brother, where is your self-denial? Where is your moral power to overcome? Christ overcame the power of appetite in the wilderness of temptation on your account, making it possible for you to overcome on your own account. Now the battle is yours. In the name of the Conqueror you have an opportunity to deny your appetite and gain a victory for yourself. You require much of others; what are you willing to do to get the victory over a disgusting, health-destro…
Both passages highlight the hypocrisy of focusing on others' faults while ignoring one's own.
"There are many who find special enjoyment in discoursing and dwelling upon the defects, whether real or imaginary, of those who bear heavy responsibilities in connection with the institutions of God's cause. They overlook the good that has been accomplished, the benefits that have resulted from arduous labor and unflinching devotion to the cause, and fasten their attention upon some apparent mistake, some matter that, after it has been done and the consequences have followed, they fancy could have been done in a better manner with fairer results, when the truth is, had they been left to do the work, they would either have refused to move at all under the attending discouragements of the case, or would have managed more indiscreetly than those who did do the work, following the opening of God's providence. 4T 196.1"
Both passages address the tendency to focus on the faults of others while ignoring one's own shortcomings. EGW's passage expands on this principle in the context of church leadership, making the connection strong.
The lesson is true for all time. Many a man who delights to quibble, to criticize, seeking for something to question in the word of God, thinks that he is thereby giving evidence of independence of thought, and mental acuteness. He supposes that he is sitting in judgment on the Bible, when in truth he is judging himself. He makes it manifest that he is incapable of appreciating truths that originate in heaven, and that compass eternity. In presence of the great mountain of God's righteousness, his spirit is not awed. He busies himself with hunting for sticks and straws, and in this betrays a narrow and earthly nature, a heart that is fast losing its capacity to appreciate God. He whose heart has responded to the divine touch will be seeking for that which will increase his knowledge of God, and will refine and elevate the character. As a flower turns to the sun, that the bright rays may touch it with tints of beauty, so will the soul turn to the Sun of Righteousness, that heaven's ligh…
While not a direct quote, the 'mote and beam' concept from Matthew 7:3 is echoed in the description of those who focus on minor flaws in the Bible while ignoring their own spiritual shortcomings. The 'sticks and straws' imagery is a clear parallel.
"There are many who profess to believe the truth who are blind to their own danger. They cherish iniquity in their hearts and practice it in their lives. Their friends cannot read their hearts, and frequently think that such are all right. 3T 329.2"
The EGW passage discusses people being blind to their own faults while others think they are 'all right,' which directly parallels the concept of focusing on the mote in another's eye while ignoring the beam in one's own eye from Matthew 7:3. The focus on self-deception and judging others is a clear thematic link.
"Dear sister, I was shown that you bring darkness into your own soul by dwelling upon the mistakes and imperfections of others. You will never have their sins to answer for, but you have a work to do for your own soul and for your own family that no other can do for you. You need to crucify self and to check the disposition to magnify your neighbors’ faults and to talk thoughtlessly. There are subjects upon which you may converse with the very best results. It is always safe to speak of Jesus, of the Christian's hope, and of the beauties of our faith. Let your tongue be sanctified to God, that your speech may be ever seasoned with grace. “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” 4T 135.1"
While the EGW passage also alludes to Philippians 4:8, the initial part about focusing on others' faults connects to the theme of Matthew 7:3. The passage also contains the principle of self-crucifixion.
The fanaticism into which you have fallen should lead you and others to investigate before deciding in regard to this appearance of consecration. Appearance is not positive evidence of Christian character. You and others are afraid of receiving a little more censure than is due you, and you look with earnestness upon a seeming error or wrong in others, or a neglect from them, and feel injured. You are too exacting. You have been wrong and have deceived yourself. If others have misjudged you in some things, it is no more than might be expected, considering the circumstances. You should, with the deepest sorrow and humility, mourn your sad departure from the right, which has given occasion for a variety of feelings and views and expressions in regard to you; and if in every particular you do not consider them correct, you must let them pass, and lay not censure upon others. You must confess your faults without censuring any other one, and cease complaining that your brethren have neglect…
The EGW passage directly addresses the issue of focusing on others' faults while ignoring one's own, which is the central theme of Matthew 7:3. The connection is clear and relevant.
"You are inclined to offset your deficiencies by magnifying and dwelling upon the wrongs you suppose exist in Brother and Sister White; and had you an opportunity, as those had in Battle Creek, you would venture to go to greater lengths than did some of them in their wicked crusade against us; for you have less faith and less reverence than some of them had, and would be less inclined to respect our work and our calling. 3T 312.1"
The EGW passage discusses the tendency to focus on the faults of others while ignoring one's own, which is the central theme of Matthew 7:3. The connection is clear and relevant.
"Great efforts are made to put down intemperance; but there is much effort that is not directed to the right point. The advocates of temperance reform should be awake to the evils resulting from the use of unwholesome food, condiments, tea, and coffee. We bid all temperance workers Godspeed; but we invite them to look more deeply into the cause of the evil they war against and to be sure that they are consistent in reform. MH 334.4"
This verse speaks to the importance of addressing one's own faults before criticizing others, which aligns with the passage's call for temperance advocates to examine their own habits and be consistent in reform.
"Your course toward your stepfather was unbecoming. He did not deserve to be treated by you as he was. He had faults and had committed errors, but while you were awake to see these in an aggravated light you did not see your own errors. In the providence of God your wife was prostrated by disease. She was a proud-spirited woman; but she repented of her sins, and her repentance was accepted of God. 2T 422.2"
The EGW passage illustrates the principle of Matthew 7:3, focusing on the individual's tendency to see faults in others while ignoring their own.
"sins and defects of others do not excuse anyone, for the Lord has not given us an erring human pattern. The spotless Son of God has been given as our example, and those who complain of the wrong course of professed Christians are the ones who should show better lives and nobler examples. If they have so high a conception of what a Christian should be, is not their own sin so much the greater? They know what is right, and yet refuse to do it. SC 32.1"
Both passages address the issue of focusing on the faults of others while neglecting one's own. The EGW passage expands on this theme by suggesting that those who are critical of others should strive to be better examples themselves.
indulging an unyielding, faultfinding spirit toward those around them. But where are the hungry sheep at this time? Starving for the bread of life. Those who know the truth and have been established in it, but obey it not— if they did, they would be saved many of these trials—are holding the messengers, and the very object for which God has called them into the field is not accomplished. The servants of God are grieved and their courage taken away by such things in the church, when all should strive not to add a feather's weight to their burden, but by cheering words and the prayer of faith, should help them. How much more free would they be if all who profess the truth would look about them and try to help others, instead of claiming so much help themselves. As it is, when the servants of God enter dark places, where the truth has not yet been proclaimed, they carry a wounded spirit caused by the needless trials of their brethren. In addition to all this, they have to meet the unbelie…
Both passages address the issue of focusing on the faults of others while neglecting one's own shortcomings. The EGW passage discusses a faultfinding spirit within the church, while the Bible verse uses the metaphor of a mote and a beam to illustrate the same point. The connection is thematic, highlighting a common principle of self-reflection and humility.
Matthew 7:5
"Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye."
"The sin that leads to the most unhappy results is the cold, critical, unforgiving spirit that characterizes Pharisaism. When the religious experience is devoid of love, Jesus is not there; the sunshine of His presence is not there. No busy activity or Christless zeal can supply the lack. There may be a wonderful keenness of perception to discover the defects of others; but to everyone who indulges this spirit, Jesus says, “Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.” He who is guilty of wrong is the first to suspect wrong. By condemning another he is trying to conceal or excuse the evil of his own heart. It was through sin that men gained the knowledge of evil; no sooner had the first pair sinned than they began to accuse each other; and this is what human nature will inevitably do when uncontrolled by the grace of Christ. MB 126.1"
The EGW passage directly quotes Matthew 7:5 and expands on the principle it teaches.
"“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.” Matthew 7:1-5 . 8T 85.1"
EGW directly quotes Matthew 7:1-5, including verse 5, to support her point about judging others.
"I saw that many in New York have had so much care for their brethren, to keep them straight, that they have neglected their own hearts. They are so fearful that their brethren will not be zealous and repent, that they forget that they have wrongs that must be righted. With their own hearts unsanctified, they try to right their brethren. Now the only way the brethren and sisters in New York can rise is for each to attend to his own individual case, and set his own heart in order. If sin is plain in a brother, breathe it not to another, but with love for the brother's soul, with a heart full of compassion, with bowels of mercy, tell him the wrong, then leave the matter with him and the Lord. You have discharged your duty. You are not to pass sentence. 1T 165.1"
This is a duplicate of pair 2. The EGW passage directly addresses the principle of self-examination before judging others, which is the core message of Matthew 7:5. The phrase 'neglected their own hearts' and 'With their own hearts unsanctified, they try to right their brethren' directly reflects the idea of casting out the beam from one's own eye before addressing the mote in another's.
"Said the angel: “It is an individual work to be right with God.” The work is between God and our own souls. But when persons have so much care of others’ faults, they take no care of themselves. These notional, faultfinding ones would often cure themselves of the habit if they would go directly to the individual they think is wrong. It would be so crossing that they would give up their notions rather than go. But it is easy to let the tongue run freely about this one or that one when the accused is not present. 1T 145.2"
Both passages directly address the issue of focusing on others' faults while neglecting one's own. EGW's statement about people taking no care of themselves when they are focused on others' faults is a clear echo of Jesus' teaching about the mote and the beam.
"His words describe one who is swift to discern a defect in others. When he thinks he has detected a flaw in the character or the life he is exceedingly zealous in trying to point it out; but Jesus declares that the very trait of character developed in doing this un-Christlike work, is, in comparison with the fault criticized, as a beam in proportion to a mote. It is one's own lack of the spirit of forbearance and love that leads him to make a world of an atom. Those who have never experienced the contrition of an entire surrender to Christ do not in their life make manifest the softening influence of the Saviour's love. They misrepresent the gentle, courteous spirit of the gospel and wound precious souls, for whom Christ died. According to the figure that our Saviour uses, he who indulges a censorious spirit is guilty of greater sin than is the one he accuses, for he not only commits the same sin, but adds to it conceit and censoriousness. MB 125.2"
The EGW passage is a direct commentary and explanation of Matthew 7:5, using the same imagery of the mote and the beam to illustrate the hypocrisy of focusing on others' flaws while ignoring one's own.
speaking and in writing, and at the same time specify the dangers, errors, and sins of some individuals, that all might be warned, reproved, and counseled. I saw that all should search their own hearts and lives closely to see if they had not made the same mistakes for which others were corrected and if the warnings given for others did not apply to their own cases. If so, they should feel that the counsel and reproofs were given especially for them and should make as practical an application of them as though they were especially addressed to themselves. 2T 687.2 Those who have a natural love for the world and have been remiss in their duty can see their own faults specified in the cases of others who have been reproved. God designs to test the faith of all who claim to be followers of Christ. He will test the sincerity of the prayers of all those who claim to earnestly desire to know their duty. He will make duty plain. He will give all an ample opportunity to develop what is in thei…
EGW's statement about searching one's own heart and applying reproofs given to others directly reflects the principle in Matthew 7:5 of addressing one's own faults before judging others.
"It has been made too light an affair to rein up a brother, to condemn him, and hold him under condemnation. There has been a zeal for God, but not according to knowledge. If each would set his own heart in order, when the brethren meet together their testimony would be ready and come from a full soul, and the people around that believe not the truth would be moved. The manifestation of the Spirit of God would tell to their hearts that you are the children of God. Our love for one another should be visible to all. Then it will tell. It will have an influence. 1T 165.2"
The EGW passage addresses the issue of judging others and the need for self-examination, which aligns with the principle taught in Matthew 7:5.
"When men indulge this accusing spirit, they are not satisfied with pointing out what they suppose to be a defect in their brother. If milder means fail of making him do what they think ought to be done, they will resort to compulsion. Just as far as lies in their power they will force men to comply with their ideas of what is right. This is what the Jews did in the days of Christ and what the church has done ever since whenever she has lost the grace of Christ. Finding herself destitute of the power of love, she has reached out for the strong arm of the state to enforce her dogmas and execute her decrees. Here is the secret of all religious laws that have ever been enacted, and the secret of all persecution from the days of Abel to our own time. MB 126.2"
EGW's passage expands on the principle of judging others while ignoring one's own faults, which is the core message of Matthew 7:5. She connects this to a broader pattern of religious persecution and the enforcement of dogmas.
"We found that we could do nothing for the scattered sheep near us until we had first corrected the wrongs in many of the members of the church. They had let these poor souls wander. They felt no burden for them. I wrote out pointed testimonies not only for those who had erred greatly and were out of the church, but for those members in the church who had erred greatly in not going in search of the lost sheep. LS 187.1"
Both passages emphasize the need for self-reflection and addressing one's own faults before attempting to correct others. EGW's statement about correcting wrongs within the church before helping those outside aligns with the principle of removing the 'beam' from one's own eye.
"Some in their public labors with the churches are in danger of making mistakes from a lack of thoroughness. It is for their own interest and that of the cause that they should search closely, try their motives, and be certain to divest themselves of selfishness. They should watch lest, while they preach straight truths to others, they fail to live by the same rule, and allow Satan to substitute something else for the deep heartwork. They should be thorough with themselves and with the cause of God lest they work for wages and lose sight of the important and exalted character of the work. They should not let self rule instead of Jesus, and they should be careful not to say to the sinner in Zion, It shall be well with thee, when God has pronounced a curse upon him. 1T 468.2"
Both passages emphasize the importance of self-examination and addressing one's own flaws before attempting to correct others. The principle of dealing with one's own 'beam' before addressing another's 'mote' directly relates to White's call for thoroughness and self-examination.
"I saw that some have been very jealous for you, fearing that you would not be rightly dealt with, and not have justice done you by your ministering brethren. Such should stand out of the way, and be faithful to confess their own wrongs, and let all the censure and weight of your wrongs rest upon your own head. God designs that they shall rest there until you thoroughly remove them by repentance and hearty confession. Those who have a perverted sympathy for you cannot help you. Let them manifest zeal in repenting of their own backslidings, and leave you to stand for yourself. You have been altogether out of the way, and unless you make thorough work, confess your wrongs without censuring your brethren, and are willing to be instructed, you can have no part with God's people. 1T 319.1"
Both passages address the importance of self-reflection and dealing with one's own faults before addressing the faults of others. The EGW passage speaks of those with 'perverted sympathy' needing to repent of their own backslidings, which aligns with the 'beam in your own eye' concept.
Matthew 7:6
"Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you."
"Christ might have spoken words to Herod that would have pierced the ears of the hardened king. He might have stricken him with fear and trembling by laying before him the full iniquity of his life, and the horror of his approaching doom. But Christ's silence was the severest rebuke that He could have given. Herod had rejected the truth spoken to him by the greatest of the prophets, and no other message was he to receive. Not a word had the Majesty of heaven for him. That ear that had ever been open to human woe, had no room for Herod's commands. Those eyes that had ever rested upon the penitent sinner in pitying, forgiving love had no look to bestow upon Herod. Those lips that had uttered the most impressive truth, that in tones of tenderest entreaty had pleaded with the most sinful and the most degraded, were closed to the haughty king who felt no need of a Saviour. DA 730.4"
The EGW passage directly applies the principle of not casting pearls before swine (Matthew 7:6) to Jesus' silence before Herod. Herod's rejection of previous prophetic messages makes him unworthy to receive further revelation.
"Again he went into the judgment hall, and said to Jesus, “Whence art Thou?” But Jesus gave him no answer. The Saviour had spoken freely to Pilate, explaining His own mission as a witness to the truth. Pilate had disregarded the light. He had abused the high office of judge by yielding his principles and authority to the demands of the mob. Jesus had no further light for him. Vexed at His silence, Pilate said haughtily: DA 736.4"
Jesus' silence in the EGW passage is based on the principle that one should not waste truth on those who reject it. This aligns with the principle in Matthew 7:6 about not casting pearls before swine. The connection is not explicit, but the underlying principle is the same.
"We should not be moved or disconcerted by this unjust warfare from unreasonable men. Those who receive, and are pleased with, what these men speak and write against the truth are not the ones who would be convinced of the truth or who would honor the cause of God if they should accept it. Time and strength can be better employed than to dwell at length upon the quibbles of our opponents who deal in slander and misrepresentations. While precious time is employed in following the crooks and turns of dishonest opponents, the people who are open to conviction are dying for want of knowledge. A train of senseless quibbles of Satan's own invention is brought before minds, while the people are crying for food, for meat in due season. 3T 36.3"
Both passages advise against wasting time on those who are hostile to the truth. Matthew 7:6 warns against giving what is holy to those who will only reject and attack it. EGW advises against dwelling on the quibbles of opponents, arguing that time is better spent reaching those open to conviction. The shared theme is the importance of discerning who is receptive to the message and focusing efforts accordingly.
Matthew 7:6-12
"Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets."
And now, Lord, behold their threatenings: and grant unto Thy servants, that with all boldness they may speak Thy word, by stretching forth Thine hand to heal; and that signs and wonders may be done by the name of Thy holy child Jesus. And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. Acts 4:29-31 . EW 24.4 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, ho…
Ellen White directly references Matthew 7:6-12 in this passage.
Matthew 7:7
"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:"
"Every promise in the word of God furnishes us with subject matter for prayer, presenting the pledged word of Jehovah as our assurance. Whatever spiritual blessing we need, it is our privilege to claim through Jesus. We may tell the Lord, with the simplicity of a child, exactly what we need. We may state to Him our temporal matters, asking Him for bread and raiment as well as for the bread of life and the robe of Christ's righteousness. Your heavenly Father knows that you have need of all these things, and you are invited to ask Him concerning them. It is through the name of Jesus that every favor is received. God will honor that name, and will supply your necessities from the riches of His liberality. MB 133.1"
The EGW passage directly reflects the principle of asking and receiving as taught in Matthew 7:7, encouraging believers to pray for their needs based on God's promises.
"You are invited to come, to ask, to seek, to knock; and you are assured that you will not come in vain. Jesus says, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” Matthew 7:7, 8 . CT 242.1"
EGW directly quotes Matthew 7:7, making it a clear explicit allusion.
"Satan can present a counterfeit so closely resembling the truth that it deceives those who are willing to be deceived, who desire to shun the self-denial and sacrifice demanded by the truth; but it is impossible for him to hold under his power one soul who honestly desires, at whatever cost, to know the truth. Christ is the truth and the “Light, which lighteth every man that cometh into the world.” John 1:9 . The Spirit of truth has been sent to guide men into all truth. And upon the authority of the Son of God it is declared: “Seek, and ye shall find.” “If any man will do His will, he shall know of the doctrine.” Matthew 7:7 ; John 7:17 . GC 528.2"
Ellen White directly references Matthew 7:7 in this passage.
"The Pastor's Work . Candidates who have grown to manhood and womanhood should understand their duty better than do the younger ones; but the pastor of the church has a duty to do for these souls. Have they wrong habits and practices? It is the duty of the pastor to have special meetings with them. Give them Bible readings, converse and pray with them, and plainly show the claims of the Lord upon them. Read to them the teaching of the Bible in regard to conversion. Show what is the fruit of conversion, the evidence that they love God. Show that true conversion is a change of heart, of thoughts and purposes. Evil habits are to be given up. The sins of evil-speaking, of jealousy, of disobedience, are to be put away. A warfare must be waged against every evil trait of character. Then the believing one can understandingly take to himself the promise: “Ask, and it shall be given you.” Matthew 7:7 . 6T 95.1"
Ellen White directly references Matthew 7:7 in this passage.
"Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, “Ask, and it shall be given you.” And “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” Matthew 7:7 ; Romans 8:32 . SC 95.2"
Ellen White directly references Matthew 7:7 in this passage.
"“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”— Matthew 7:7 . To leave no chance for unbelief, misunderstanding, or misinterpretation of His words, the Lord repeats the thrice-given promise. He longs to have those who would seek after God believe in Him who is able to do all things. Therefore He adds, “For everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” MB 130"
Ellen White directly references Matthew 7:7 in this passage.
My brethren and sisters, plead for the Holy Spirit. God stands back of every promise He has made. With your Bibles in your hands, say: “I have done as Thou hast said, I present Thy promise, ‘Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.’” Christ declares: “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” “Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son.” Matthew 7:7 ; Mark 11:24 ; 14:13 . 8T 23.1 The rainbow about the throne is an assurance that God is true; that in Him is no variableness, neither shadow of turning. We have sinned against Him and are undeserving of His favor; yet He Himself has put into our lips that most wonderful of pleas: “Do not abhor us, for Thy name's sake, do not disgrace the throne of Thy glory: remember, break not Thy covenant with us.” Jeremiah 14:21 . He has pledged Himself to give heed to our cry when we come t…
Ellen White directly references Matthew 7:7 in this passage.
"If, with these promises before us, we choose to remain parched and withered for want of the water of life, it is our own fault. If we would come to Christ with the simplicity of a child coming to its earthly parents, and ask for the things that He has promised, believing that we receive them, we should have them. If all of us had exercised the faith we should we would have been blessed with far more of the Spirit of God in our meetings than we have yet received. I am glad that a few days of the meeting still remain. Now the question is: Will we come to the fountain and drink? Will the teachers of truth set the example? God will do great things for us if we by faith take Him at His word. Oh, that we might see here a general humbling of the heart before God! 9T 179.2"
The EGW passage directly echoes the principle of asking and receiving from God, as stated in Matthew 7:7. The call to 'ask for the things that He has promised' is a clear application of the verse.
"There are many who long to help others, but they feel that they have no spiritual strength or light to impart. Let them present their petitions at the throne of grace. Plead for the Holy Spirit. God stands back of every promise He has made. With your Bible in your hands say, I have done as Thou hast said. I present Thy promise, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” COL 147.2"
The EGW passage directly quotes Matthew 7:7, emphasizing the importance of prayer and God's promises.
"***** Some may ask, “How are such schools to be established?” We are not a rich people, but if we pray in faith, and let the Lord work in our behalf, He will open ways before us to establish small schools in retired places for the education of our youth, not only in the Scriptures and in book learnings, but in many lines of manual labor. CT 204.3"
The EGW passage directly invokes the principle of prayer and faith leading to God's provision, mirroring the promise in Matthew 7:7. The context of establishing schools reinforces this connection.
Every saint who comes to God with a true heart, and sends his honest petitions to Him in faith, will have his prayers answered. Your faith must not let go of the promises of God, if you do not see or feel the immediate answer to your prayers. Be not afraid to trust God. Rely upon His sure promise: “Ask, and ye shall receive.” God is too wise to err, and too good to withhold any good thing from His saints that walk uprightly. Man is erring, and although his petitions are sent up from an honest heart, he does not always ask for the things that are good for himself, or that will glorify God. When this is so, our wise and good Father hears our prayers, and will answer, sometimes immediately; but He gives us the things that are for our best good and His own glory. God gives us blessings; if we could look into His plan, we would clearly see that He knows what is best for us and that our prayers are answered. Nothing hurtful is given, but the blessing we need, in the place of something we ask…
The passage directly quotes "Ask, and ye shall receive," which is a key part of Jesus' teaching on prayer in Matthew 7:7.
"This was the desire which Christ wished to arouse, that He might give them more definite instruction. He explained the parable to them, as He will make plain His word to all who seek Him in sincerity of heart. Those who study the word of God with hearts open to the enlightenment of the Holy Spirit, will not remain in darkness as to the meaning of the word. “If any man willeth to do His will,” Christ said, “he shall know of the teaching whether it be of God, or whether I speak from Myself.” John 7:17 , R.V. All who come to Christ for a clearer knowledge of the truth will receive it. He will unfold to them the mysteries of the kingdom of heaven, and these mysteries will be understood by the heart that longs to know the truth. A heavenly light will shine into the soul temple, and will be revealed to others as the bright shining of a lamp on a dark path. COL 35.3"
Both passages emphasize the importance of seeking and asking for understanding, and the promise that those who sincerely seek will receive enlightenment. EGW directly connects the principle of asking and receiving to understanding God's word.
"In speaking of faith, one of them said, “All that we have to do is to believe, and whatever we ask of God will be given us.” LS 80.3"
The EGW passage quotes someone saying that believing is all that is needed to receive whatever is asked of God. This directly relates to the principle found in Matthew 7:7, which encourages asking, seeking, and knocking with the promise of receiving.
"Ask, then; ask, and ye shall receive. Ask for humility, wisdom, courage, increase of faith. To every sincere prayer an answer will come. It may not come just as you desire, or at the time you look for it; but it will come in the way and at the time that will best meet your need. The prayers you offer in loneliness, in weariness, in trial, God answers, not always according to your expectations, but always for your good. GW 258.3"
EGW directly references the principle of asking and receiving, which is the core message of Matthew 7:7. She expands on the conditions and timing of the answer, but the foundation is clearly from the verse.
"Prayer is heaven's ordained means of success in the conflict with sin and the development of Christian character. The divine influences that come in answer to the prayer of faith will accomplish in the soul of the suppliant all for which he pleads. For the pardon of sin, for the Holy Spirit, for a Christlike temper, for wisdom and strength to do His work, for any gift He has promised, we may ask; and the promise is, “Ye shall receive.” AA 564.1"
EGW directly quotes and applies the promise from Matthew 7:7 regarding asking and receiving. The context of prayer and receiving gifts from God is consistent in both passages.
"It is a wonderful thing that we can pray effectually; that unworthy, erring mortals possess the power of offering their requests to God. What higher power can man desire than this,—to be linked with the infinite God? Feeble, sinful man has the privilege of speaking to his Maker. We may utter words that reach the throne of the Monarch of the universe. We may speak with Jesus as we walk by the way, and He says, I am at thy right hand. [See Psalm 16:8 .] GW 258.1"
Both passages emphasize the power and privilege of prayer, highlighting the accessibility of God to humanity. The EGW quote elaborates on the implications of this access, while Matthew 7:7 provides the foundational promise.
"Some, I saw, did not participate in this work of agonizing and pleading. They seemed indifferent and careless. They were not resisting the darkness around them, and it shut them in like a thick cloud. The angels of God left these, and I saw them hastening to the assistance of those who were struggling with all their energies to resist the evil angels, and trying to help themselves by calling upon God with perseverance. But the angels left those who made no effort to help themselves, and I lost sight of them. As the praying ones continued their earnest cries, a ray of light from Jesus would at times come to them, to encourage their hearts, and light up their countenances. 1T 180.2"
The EGW passage illustrates the principle of asking and seeking. Those who earnestly cry out to God receive encouragement and light, while those who don't ask are left in darkness. This directly reflects the promise in Matthew 7:7.
"“But,” I said, “you have brought in nothing as yet. You are eating up all our supplies, without giving us any more. I cannot eat now; there is too much fruit to be picked. You did not find it because you did not look close enough. It does not hang on the outside of the bushes; you must search for it. True, you cannot pick it by handfuls; but by looking carefully among the green berries, you will find very choice fruit.” GW 137.2"
The EGW passage encourages diligent searching to find choice fruit, even if it requires careful effort. This mirrors the principle in Matthew 7:7, which encourages seeking and finding through persistent effort.
"The path of sincerity and integrity is not a path free from obstruction, but in every difficulty we are to see a call to prayer. There is no one living who has any power that he has not received from God, and the source whence it comes is open to the weakest human being. “Whatsoever ye shall ask in My name,” said Jesus, “that will I do, that the Father may be glorified in the Son. If ye shall ask anything in My name, I will do it.” DA 667.4 “In My name,” Christ bade His disciples pray. In Christ's name His followers are to stand before God. Through the value of the sacrifice made for them, they are of value in the Lord's sight. Because of the imputed righteousness of Christ they are accounted precious. For Christ's sake the Lord pardons those that fear Him. He does not see in them the vileness of the sinner. He recognizes in them the likeness of His Son, in whom they believe. DA 667.5"
Both passages emphasize the importance of prayer and asking in Jesus' name. The EGW passage expands on the conditions and implications of praying in Christ's name, aligning with the general encouragement to ask found in Matthew 7:7.
"But Christ still intercedes in man's behalf, and light will be given to those who seek it. Though this was not at first understood by Adventists, it was afterward made plain as the Scriptures which define their true position began to open before them. GC 431.2"
The EGW passage speaks of light being given to those who seek it, which is a direct application of the principle found in Matthew 7:7, where Jesus encourages seeking and asking with the promise of finding and receiving.
"Christ's lessons in regard to prayer should be carefully considered. There is a divine science in prayer, and His illustration brings to view principles that all need to understand. He shows what is the true spirit of prayer, He teaches the necessity of perseverance in presenting our requests to God, and assures us of His willingness to hear and answer prayer. COL 142.2"
The EGW passage speaks of Christ's lessons on prayer and the necessity of perseverance, which directly relates to the teaching in Matthew 7:7 about asking, seeking, and knocking.
"As the others knelt for prayer, I bowed with them, trembling, and after a few had prayed, my voice arose in prayer before I was aware of it. In that moment the promises of God appeared to me like so many precious pearls that were to be received only for the asking. As I prayed, the burden and agony of soul that I had so long endured, left me, and the blessing of the Lord descended upon me like the gentle dew. I praised God from the depths of my heart. Everything seemed shut out from me but Jesus and His glory, and I lost consciousness of what was passing around me. LS 38.1"
The EGW passage illustrates the principle of answered prayer, directly echoing the promise in Matthew 7:7. The experience of asking and receiving is central to both passages.
"Jesus loves you both and will save you if you will be saved in His own appointed way. You may have experimental religion if you really hunger and thirst for it. Go to God in faith and humility, and ask, and you will receive; but remember that the disciple is not above his Master nor the servant greater than his Lord. You need to cherish that humility and humbleness of mind which dwelt in Christ. 2T 431.1"
The EGW passage directly echoes the sentiment of Matthew 7:7, encouraging readers to 'Go to God in faith and humility, and ask, and you will receive.' This is a clear reference to the promise of answered prayer.
"You need not go to the ends of the earth for wisdom, for God is near. It is not the capabilities you now possess or ever will have that will give you success. It is that which the Lord can do for you. We need to have far less confidence in what man can do and far more confidence in what God can do for every believing soul. He longs to have you reach after Him by faith. He longs to have you expect great things from Him. He longs to give you understanding in temporal as well as in spiritual matters. He can sharpen the intellect. He can give tact and skill. Put your talents into the work, ask God for wisdom, and it will be given you. COL 146.4"
The EGW passage encourages seeking God for understanding and expecting great things from Him, which aligns with the principle of asking, seeking, and knocking in Matthew 7:7. While not a direct quote, the underlying principle of actively seeking and expecting from God is present.
"When the servants of God pray for His Spirit and blessing, it sometimes comes immediately; but it is not always then bestowed. At such times, faint not. Let your faith hold fast the promise that it will come. Let your trust be fully in God, and often that blessing will come when you need it most, and you will unexpectedly receive help from God when you are presenting the truth to unbelievers, and will be enabled to speak the word with clearness and power. 1T 121.2"
The passage echoes the idea of asking, seeking, and knocking, with the promise of receiving, finding, and having the door opened, even if not immediately.
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 highlight the importance of seeking and earnest effort in obtaining spiritual blessings. EGW speaks of energy and earnestness in seeking salvation, while Matthew 7:7 encourages asking, seeking, and knocking.
"“When Brother and Sister White came to Monterey, September 7, they requested me to accompany them to Battle Creek. I hesitated about going, thinking that it might be duty to still follow up the interest in Monterey and thinking, as I expressed to them, that there was but little opposition to them in Battle Creek. After praying over the matter several days, I retired one evening anxiously soliciting the Lord for light in the matter. 1T 600.4"
The EGW passage illustrates the principle of asking God for guidance through prayer, which is directly supported by Matthew 7:7. The passage describes the act of asking and seeking light from God, mirroring the biblical verse's encouragement to ask, seek, and knock.
"While the world is progressing in wickedness, none of us need flatter ourselves that we shall have no difficulties. But it is these very difficulties that bring us into the audience chamber of the Most High. We may seek counsel of One who is infinite in wisdom. COL 172.1"
EGW's statement about difficulties leading to seeking counsel from God aligns with the principle of prayer and seeking in Matthew 7:7. While not a direct quote, the underlying principle is the same.
"Thus the day wore on, and very little was accomplished. At last I said: “Brethren, you call this an unsuccessful expedition. If this is the way you work, I do not wonder at your lack of success. Your success or failure depends upon the way you take hold of the work. There are berries here; for I have found them. Some of you have been searching the low bushes in vain; others have found a few berries; but the high bushes have been passed by, simply because you did not expect to find fruit on them. You see that the fruit which I have gathered is large and ripe. In a little while other berries will ripen, and we can go over the bushes again. This is the way in which I was taught to gather fruit. If you had searched near the wagon, you might have found fruit as well as I. GW 138.6"
The connection is valid. EGW's description of finding berries by searching diligently and in unexpected places parallels the principle of 'seek and ye shall find' in Matthew 7:7. The emphasis on effort and persistence is shared.
Matthew 7:7-8
"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened."
"When those who are to appropriate to the needs of the Lord's work means in His treasury, have unselfishly tried to gain a right understanding of the situation, they should come to the mercy-seat, asking for clear intuition and heavenly wisdom, that they may see the necessities of the far-off countries, as well as of those nearer by. Never will they seek the Lord in vain. As they ask Him to help them to advance the work in regions beyond, they will receive grace from on high. GW 455.1"
Both passages encourage prayer and promise that God will answer those who ask. The EGW passage applies this principle to the specific context of seeking guidance in allocating resources for mission work.
"“Go free, Ellen,” said he; “return to your home trusting in Jesus, for He will not withhold His love from any true seeker.” He then prayed earnestly for me, and it seemed that God would certainly regard the prayer of His saint, even if my humble petitions were unheard. I left his presence comforted and encouraged. 1T 30.2"
The EGW passage speaks of seeking Jesus and receiving His love, which aligns with the theme of asking, seeking, and knocking in Matthew 7:7-8. The connection is thematic, focusing on the promise of receiving when seeking God.
Matthew 7:8
"For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened."
"All who seek of Him shall find. All who knock will have the door opened to them. The excuse will not be made, Trouble Me not; the door is closed; I do not wish to open it. Never will one be told, I cannot help you. Those who beg at midnight for loaves to feed the hungry souls will be successful. COL 148.3"
The EGW passage directly quotes and expands upon the principle stated in Matthew 7:8: "All who seek of Him shall find. All who knock will have the door opened to them." This is a clear and direct application of the biblical principle.
Matthew 7:9
"Or what man is there of you, whom if his son ask bread, will he give him a stone?"
"he promise to give him good and nourishing food, and then give him a stone? And should anyone dishonor God by imagining that He would not respond to the appeals of His children? MB 131.3"
The EGW passage directly alludes to the scenario presented in Matthew 7:9, asking a rhetorical question based on the same premise.
"According to this teaching, our only safety from delusion would be to remain at a distance from God, in a backslidden state. 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 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 with keen anguish, well nigh to despair. Many would have me believe that there was no Holy Spirit, and that all the exercises that holy men of God experienced were only the effect of mesmerism or the deception of Satan. 1T 71.2"
EGW directly alludes to Matthew 7:9 by using the phrase "ask our kind Father in heaven for bread, only to receive a stone." This is a clear reference to the biblical passage about God's willingness to provide good things for His children.
Matthew 7:9-11
"Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?"
"you know who taught the eagles to find their prey? Well, that same God teaches His hungry children to find their Father in His word. Far from having given us the Scriptures, it is you who have hidden them from us; it is you who burn those who teach them, and if you could, you would burn the Scriptures themselves.”— D'Aubigne, History of the Reformation of the Sixteenth Century, b. 18, ch. 4. GC 245.2"
Both passages use the analogy of a parent providing for their child to illustrate God's willingness to provide for His children. The EGW passage, quoting D'Aubigne, speaks of God teaching His children to find Him in His word, similar to a parent providing bread. Matthew 7:9-11 directly uses the analogy of a parent giving good gifts. The connection is strong thematically.
Matthew 7:11
"If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?"
"It was represented to me like children asking a blessing of their earthly parents who love them. They ask something that the parent knows will hurt them; the parent gives them the things that will be good and healthful for them, in the place of that which they desired. I saw that every prayer which is sent up in faith from an honest heart will be heard of God and answered, and the one that sent up the petition will have the blessing when he needs it most, and it will often exceed his expectations. Not a prayer of a true saint is lost if sent up in faith from an honest heart. 1T 121.3"
Both passages use the analogy of a parent giving good gifts to their children to illustrate God's willingness to provide for those who ask Him. EGW's passage directly echoes the sentiment of Matthew 7:11, emphasizing that God gives what is truly good, even if it differs from what is requested.
"The gifts of Him who has all power in heaven and earth are in store for the children of God. Gifts so precious that they come to us through the costly sacrifice of the Redeemer's blood; gifts that will satisfy the deepest craving of the heart, gifts lasting as eternity, will be received and enjoyed by all who will come to God as little children. Take God's promises as your own, plead them before Him as His own words, and you will receive fullness of joy. MB 133.3"
Both passages discuss God's willingness to give good gifts to those who ask. The EGW passage amplifies this by emphasizing the costliness of these gifts and the joy they bring.
The assurance is broad and unlimited, and He is faithful who has promised. When we do not receive the very things we asked for, at the time we ask, we are still to believe that the Lord hears and that He will answer our prayers. We are so erring and short-sighted that we sometimes ask for things that would not be a blessing to us, and our heavenly Father in love answers our prayers by giving us that which will be for our highest good— that which we ourselves would desire if with vision divinely enlightened we could see all things as they really are. When our prayers seem not to be answered, we are to cling to the promise; for the time of answering will surely come, and we shall receive the blessing we need most. But to claim that prayer will always be answered in the very way and for the particular thing that we desire, is presumption. God is too wise to err, and too good to withhold any good thing from them that walk uprightly. Then do not fear to trust Him, even though you do not see…
Both passages discuss God's willingness to give good things to those who ask. EGW expands on this principle by explaining that God's wisdom and love may lead Him to answer prayers in ways that are ultimately for our highest good, even if it's not what we initially requested. This aligns with the core idea of Matthew 7:11.
"Consecration; Trust When we are humble and contrite we stand where God can and will manifest Himself to us. He is well pleased when we urge past mercies and blessings as a reason why He should bestow on us greater blessings. He will more than fulfill the expectations of those who trust fully in Him. The Lord Jesus knows just what His children need, how much divine power we will appropriate for the blessing of humanity; and He bestows upon us all that we will employ in blessing others and ennobling our own souls. MH 513"
Both passages emphasize God's willingness to give good things to those who ask and trust in Him. EGW expands on this principle.
"He who blessed the nobleman at Capernaum is just as desirous of blessing us. But like the afflicted father, we are often led to seek Jesus by the desire for some earthly good; and upon the granting of our request we rest our confidence in His love. The Saviour longs to give us a greater blessing than we ask; and He delays the answer to our request that He may show us the evil of our own hearts, and our deep need of His grace. He desires us to renounce the selfishness that leads us to seek Him. Confessing our helplessness and bitter need, we are to trust ourselves wholly to His love. DA 200.3"
Both passages address the idea that God gives good gifts to those who ask. The EGW passage expands on this by suggesting that God's gifts are often greater than what we initially request and that He uses our requests to reveal our deeper needs. The connection is a direct principle, with EGW elaborating on the biblical concept.
"That prayer which comes forth from an earnest, believing heart is the effectual, fervent prayer that availeth much. God does not always answer our prayers as we expect, for we may not ask what would be for our highest good; but in His infinite love and wisdom He will give us those things which we most need. Happy the minister who has a faithful Aaron and Hur to strengthen his hands when they become weary and to hold them up by faith and prayer. Such a support is a powerful aid to the servant of Christ in his work and will often make the cause of truth to triumph gloriously. 4T 531.2"
Both passages deal with the idea that God answers prayers and provides what is needed, even if it's not exactly what is asked for. The connection is thematic, focusing on God's provision in response to prayer.
"By His words and His works, Christ testified to a divine power that produces supernatural results, to a future life beyond the present, to God as a Father of the children of men, ever watchful of their true interests. He revealed the working of divine power in benevolence and compassion that rebuked the selfish exclusiveness of the Sadducees. He taught that both for man's temporal and for his eternal good, God moves upon the heart by the Holy Spirit. He showed the error of trusting to human power for that transformation of character which can be wrought only by the Spirit of God. DA 605.1"
Both passages emphasize God's benevolent nature and His care for His children. The EGW passage speaks of God as a Father watchful of their true interests, while Matthew 7:11 illustrates God's willingness to give good gifts.
"My dear babe was a great sufferer. Twenty-four days and nights we anxiously watched over him, using all the means that we could for his recovery and earnestly presenting his case to the Lord. At times I could not control my feelings as I witnessed his sufferings. Much of my time was spent in tears and humble supplication to God. But our heavenly Father saw fit to remove the loved one. 1T 245.3"
The EGW passage describes praying for her sick child, and the Matthew verse speaks to the principle of God's willingness to give good gifts to those who ask. While the outcome is different (the child dies), the underlying principle of seeking God's help is present in both passages.
Matthew 7:12
"Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets."
"“Let us do good unto all men,” the apostle Paul enjoins, “especially unto them who are of the household of faith.” Galatians 6:10 . And his words accord with those of the Saviour: “Ye have the poor with you always, and whensoever ye will ye may do them good.” “Whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.” Mark 14:7 ; Matthew 7:12 . PK 652.2"
The EGW passage directly quotes Matthew 7:12, making it a clear explicit allusion.
I was referred to Christ's Sermon on the Mount. Here we have the injunction of the Great Teacher: “All things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.” This command of Christ is of the highest importance and should be strictly obeyed. It is like apples of gold in pictures of silver. How many carry out in their lives the principle Christ has here enjoined, and deal with others just as they would wish to be dealt with under similar circumstances? Reader, please answer. 4T 310.1 An honest man, according to Christ's measurement, is one who will manifest unbending integrity. Deceitful weights and false balances, with which many seek to advance their interests in the world, are abomination in the sight of God. Yet many who profess to keep the commandments of God are dealing with false weights and false balances. When a man is indeed connected with God, and is keeping His law in truth, his life will reveal the fact; for all hi…
The EGW passage directly quotes Matthew 7:12 and discusses its importance, making it a clear and explicit allusion.
"The most valuable treatise on etiquette ever penned is the precious instruction given by the Saviour, with the utterance of the Holy Spirit through the apostle Paul—words that should be ineffaceably written in the memory of every human being, young or old: Ed 242.1"
EGW explicitly connects the idea of etiquette with the golden rule found in Matthew 7:12.
"Your relation to God and your fellow men demands a change in your life. In the Sermon on the Mount the injunction of the world's redeemer was: “All things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.” These words are of the highest value to us, a golden rule given us by which to measure our conduct. This is the true rule of honesty. Very much is comprehended in these words. We are here required to deal with our neighbors as we would wish them to deal with us were we in their circumstances. 4T 359.2"
EGW explicitly quotes Matthew 7:12 (the Golden Rule) and directly connects it to the concept of honesty and treating others as one would wish to be treated.
"All may find something to do. “The poor always ye have with you,” ( John 12:8 ), Jesus said, and none need feel that there is no place where they can labor for Him. Millions upon millions of human souls ready to perish, bound in chains of ignorance and sin, have never so much as heard of Christ's love for them. Were our condition and theirs to be reversed, what would we desire them to do for us? All this, so far as lies in our power, we are under the most solemn obligation to do for them. Christ's rule of life, by which every one of us must stand or fall in the judgment, is, “Whatsoever ye would that men should do to you, do ye even so to them.” Matthew 7:12 . DA 640.3"
Ellen White directly references Matthew 7:12 in this passage.
"“Therefore all things whatsoever ye would that men should do to you, do ye even so to them.”— Matthew 7:12 . On the assurance of the love of God toward us, Jesus enjoins love to one another, in one comprehensive principle covering all the relations of human fellowship. MB 134"
Ellen White directly references Matthew 7:12 in this passage.
"The whole circle of our obligation to one another is covered by that word of Christ's, “Whatsoever ye would that men should do to you, do ye even so to them.” Matthew 7:12 . Ed 136.4"
Ellen White directly references Matthew 7:12 in this passage.
"We are to carry forward the work placed in our hands by the Master. He says: “If thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noonday: and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.” “The poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.” “All things whatsoever ye would that men should do to you, do ye even so to them.” Isaiah 58:10, 11 ; Deuteronomy 15:11 ; Matthew 7:12 . 8T 134.2"
Ellen White directly references Matthew 7:12 in this passage.
"Millions upon millions of human beings, in sickness and ignorance and sin, have never so much as heard of Christ's love for them. Were our condition and theirs to be reversed, what would we desire them to do for us? All this, so far as lies in our power, we are to do for them. Christ's rule of life by which every one of us must stand or fall in the judgment is, “Whatsoever ye would that men should do to you, do ye even so to them.” Matthew 7:12 . MH 104.4"
Ellen White directly references Matthew 7:12 in this passage.
A cultivated intellect is a great treasure; but without the softening influence of sympathy and sanctified love, it is not of the highest value. We should have words and deeds of tender consideration for others. We can manifest a thousand little attentions in friendly words and pleasant looks, which will be reflected upon us again. Thoughtless Christians manifest by their neglect of others that they are not in union with Christ. It is impossible to be in union with Christ and yet be unkind to others and forgetful of their rights. Many long intensely for friendly sympathy. God has given each of us an identity of our own, which cannot be merged in that of another; but our individual characteristics will be much less prominent if we are indeed Christ's and His will is ours. Our lives should be consecrated to the good and happiness of others, as was our Saviour's. We should be self- forgetful, ever looking out for opportunities, even in little things, to show gratitude for the favors we ha…
EGW's call for 'words and deeds of tender consideration for others' and manifesting 'a thousand little attentions' directly reflects the Golden Rule principle of treating others as you would want to be treated, as stated in Matthew 7:12.
"Our Saviour sought to impress upon His hearers that a man who would advantage himself by overreaching his neighbor in the smallest item would, if the opportunity were favorable, overreach in larger matters. The least departure from strict rectitude breaks down the barriers and prepares the heart to do greater injustice. Christ, by precept and example, taught that the strictest integrity should govern our actions toward our fellow men. “Whatsoever ye would that men should do to you, do ye even so to them.” Christ was continually portraying the defective lives of the Pharisees and reproving them. They professed to be keeping the law of God, yet in their daily acts were practicing iniquity. Many widows and orphans were robbed of their little all to gratify an avaricious desire for gain. 4T 487.1"
The EGW passage directly quotes the golden rule from Matthew 7:12, establishing a clear connection.
“Whatsoever ye would that men should do to you, do ye even so to them.” Blessed results would appear as the fruit of such a course. “With what measure ye mete, it shall be measured to you again.” Here are strong motives which should constrain us to love one another with a pure heart, fervently. Christ is our example. He went about doing good. He lived to bless others. Love beautified and ennobled all His actions. We are not commanded to do to ourselves what we wish others to do unto us; we are to do unto others what we wish them to do to us under like circumstances. The measure we mete is always measured to us again. Pure love is simple in its operations, and is distinct from any other principle of action. The love of influence and the desire for the esteem of others may produce a well-ordered life and frequently a blameless conversation. Self-respect may lead us to avoid the appearance of evil. A selfish heart may perform generous actions, acknowledge the present truth, and express hu…
The EGW passage directly quotes Matthew 7:12 and elaborates on its meaning and application.
"***** Chapter 13—Missionaries in the Home Dear Sister, I have been shown that you have certain faults that you should feel the importance of correcting, in order to enjoy the blessing of God. Many of your trials you have brought upon yourself by your freedom of speech. You feel that it is a virtue to talk plainly, and tell people just what you think of them and their acts. You call this frankness; but it is downright discourtesy, and arouses the combativeness of those with whom you are brought in contact. If others should pursue the same course toward you, it would be more than you could bear. Those who are accustomed to speak plainly and severely to others, are not pleased to receive the same treatment in return. 4T 134"
The EGW passage illustrates the principle of treating others as you would like to be treated, which is the core message of Matthew 7:12.
"The customs of the world are no criterion for the Christian. He is not to imitate its sharp practices, its overreaching, its extortion. Every unjust act toward a fellow being is a violation of the golden rule. Every wrong done to the children of God is done to Christ Himself in the person of His saints. Every attempt to take advantage of the ignorance, weakness, or misfortune of another is registered as fraud in the ledger of heaven. He who truly fears God, would rather toil day and night, and eat the bread of poverty, than to indulge the passion for gain that oppresses the widow and fatherless or turns the stranger from his right. PK 651.3"
The EGW passage directly applies the principle of the golden rule (Matthew 7:12) to specific behaviors like sharp practices and extortion. It expands on the implications of violating the golden rule in a practical context.
"The slightest departure from rectitude breaks down the barriers and prepares the heart to do greater injustice. Just to that extent that a man would gain advantage for himself at the disadvantage of another, will his soul become insensible to the influence of the Spirit of God. Gain obtained at such a cost is a fearful loss. PK 652.1"
The EGW passage directly echoes the golden rule principle of treating others as you would want to be treated, and connects it to spiritual consequences.
"The Jews had been concerned about what they should receive; the burden of their anxiety was to secure what they thought their due of power and respect and service. But Christ teaches that our anxiety should not be, How much are we to receive? but, How much can we give? The standard of our obligation to others is found in what we ourselves would regard as their obligation to us. MB 134.2"
The EGW passage directly interprets and applies the Golden Rule from Matthew 7:12, focusing on the shift in perspective from receiving to giving.
"“We are not to make the world's manner of dealing ours. We are to give to the world a nobler example, showing that our faith is of a high and elevated character. Do unto others as you would that others should do unto you. Let every action reveal the nobility of truth. Be true to your faith, and you will be true to God. Come to the Word, that you may learn what its claims really are. When God speaks, it is our duty to listen and obey.... LS 303.4"
The EGW passage explicitly references and applies the Golden Rule from Matthew 7:12.
"In this testimony I speak freely of the case of Sister Hannah More, not from a willingness to grieve the Battle Creek church, but from a sense of duty. I love that church notwithstanding their faults. I know of no church that in acts of benevolence and general duty do so well. I present the frightful facts in this case to arouse our people everywhere to a sense of their duty. Not one in twenty of those who have a good standing with Seventh-day Adventists is living out the self-sacrificing principles of the word of God. But let not their enemies, who are destitute of the first principles of the doctrine of Christ, take advantage of the fact that they are reproved. This is evidence that they are the children of the Lord. Those who are without chastisement, says the apostle, are bastards and not sons. Then let not these illegitimate children boast over the lawful sons and daughters of the Almighty. 1T 632.2"
The EGW passage discusses the importance of self-sacrificing principles and chastisement, which aligns with the general principle of treating others as you would want to be treated, as outlined in Matthew 7:12. The connection is thematic rather than a direct principle.
"What a world of gossip would be prevented if every man would remember that those who tell him the faults of others will as freely publish his faults at a favorable opportunity. We should endeavor to think well of all men, especially our brethren, until compelled to think otherwise. We should not hastily credit evil reports. These are often the result of envy or misunderstanding, or they may proceed from exaggeration or a partial disclosure of facts. Jealousy and suspicion, once allowed a place, will sow themselves broadcast, like thistledown. Should a brother go astray, then is the time to show your real interest in him. Go to him kindly, pray with and for him, remembering the infinite price which Christ has paid for his redemption. In this way you may save a soul from death, and hide a multitude of sins. 5T 58.2"
The EGW passage directly applies the Golden Rule (Matthew 7:12) to the specific context of gossip and judging others. It's a practical application of treating others as you would want to be treated.
"Jesus was the pattern for children, and He was also the father's example. He spoke as one having authority, and His word was with power; yet in all His intercourse with rude and violent men He did not use one unkind or discourteous expression. The grace of Christ in the heart will impart a heaven-born dignity and sense of propriety. It will soften whatever is harsh, and subdue all that is coarse and unkind. It will lead fathers and mothers to treat their children as intelligent beings, as they themselves would like to be treated. DA 515.5"
The EGW passage's call to treat children as one would like to be treated is a clear application of the Golden Rule found in Matthew 7:12.
Matthew 7:13
"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:"
"The narrow, upward road leading to home and rest furnished Jesus with an impressive figure of the Christian way. The path which I have set before you, He said, is narrow; the gate is difficult of entrance; for the golden rule excludes all pride and self-seeking. There is, indeed, a wider road; but its end is destruction. If you would climb the path of spiritual life, you must constantly ascend; for it is an upward way. You must go with the few; for the multitude will choose the downward path. MB 138.2"
The EGW passage directly quotes and expands upon the imagery of the narrow gate and upward road from Matthew 7:13. It's a clear and direct allusion.
"In the road to death the whole race may go, with all their worldliness, all their selfishness, all their pride, dishonesty, and moral debasement. There is room for every man's opinions and doctrines, space to follow his inclinations, to do whatever his self-love may dictate. In order to go in the path that leads to destruction, there is no need of searching for the way; for the gate is wide, and the way is broad, and the feet naturally turn into the path that ends in death. MB 138.3"
The EGW passage elaborates on the broad way that leads to destruction, directly referencing the imagery and concept from Matthew 7:13.
N umber Two—Testimony for the Church Chapter 22—The Two Ways 1T 127 At the Conference at Battle Creek, May 27, 1856, I was shown in vision some things that concern the church generally. The glory and majesty of God were made to pass before me. Said the angel: “He is terrible in His majesty, yet ye realize it not; terrible in His anger, yet ye offend Him daily. ‘Strive to enter in at the strait gate;’ ‘for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.’” These roads are distinct, separate, in opposite directions. One leads to eternal life, the other to eternal death. I saw the distinction between these roads, also the distinction between the companies traveling them. The roads are opposite; one is broad and smooth, the other narrow and rugged. So the parties that travel them are opposite in character, in life, in dress, a…
The EGW passage directly quotes Matthew 7:13, making it a clear and explicit allusion.
"I saw many traveling in this broad road who had the words written upon them: “Dead to the world. The end of all things is at hand. Be ye also ready.” They looked just like all the vain ones around them, except a shade of sadness which I noticed upon their countenances. Their conversation was just like that of the gay, thoughtless ones around them; but they would occasionally point with great satisfaction to the letters on their garments, calling for the others to have the same upon theirs. They were in the broad way, yet they professed to be of the number who were traveling the narrow way. Those around them would say: “There is no distinction between us. We are alike; we dress, and talk, and act alike.” 1T 128.2"
The EGW passage explicitly mentions 'the broad road' and contrasts it with the 'narrow way,' directly alluding to Matthew 7:13. The context in EGW's writing further reinforces this connection.
"In the broad road all are occupied with their persons, their dress, and the pleasures in the way. They indulge freely in hilarity and glee, and think not of their journey's end, of the certain destruction at the end of the path. Every day they approach nearer their destruction; yet they madly rush on faster and faster. Oh, how dreadful this looked to me! 1T 128.1"
The EGW passage directly references the concept of the 'broad road' leading to destruction, which is a clear allusion to Matthew 7:13. The description of people on the broad road aligns with the verse's warning.
In your present state you are doing far more harm than good; for you have a form of godliness and profess to believe the truth, while your words and actions say: “Wide is the gate, and broad is the way” that leads to life, “and many there be which go in thereat.” If your life is a confession of Christ, then we may truly say that the world has gone after Him. Your profession may be right; but have you humility and love, meekness and devotion? “Whosoever shall confess Me before men,” by a holy life and godly conversation, “him shall the Son of man also confess before the angels of God.” No one can confess Christ unless he has the mind and spirit of Christ; he cannot communicate that which he does not possess. The daily life must be an expression of the sanctifying power of the truth, and evidence that Christ is abiding in the soul by faith. Whatever is opposed to the fruits of the Spirit, or to the work of God in separating His people from the world, is a denial of Christ; and His words …
EGW directly quotes Matthew 7:13.
Liberty of Conscience “This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. ‘But the death of the soul is worse than freedom of error,’ as Augustine was wont to say. When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly ‘the bottomless pit’ is opened from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws—in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, d…
The EGW passage quotes a condemnation of liberty of conscience, arguing it leads to ruin and opens a 'bottomless pit.' Matthew 7:13 speaks of the wide gate and broad way that leads to destruction. The parallel is in the idea that a lack of restraint or a broad path leads to destruction. Confidence increased due to the strong parallel.
"journey. Their countenances are often sad, yet often beam with holy, sacred joy. They do not dress like the company in the broad road, nor talk like them, nor act like them. A pattern has been given them. A man of sorrows and acquainted with grief opened that road for them, and traveled it Himself. His followers see His footsteps, and are comforted and cheered. He went through safely; so can they, if they follow in His footsteps. 1T 127.2"
The 'broad road' imagery in EGW's writing is a clear reference to the broad and narrow way described in Matthew 7:13, representing different paths of life.
"great majority of the members of the human family he has been successful. PK 685.1"
Both passages discuss the idea that many people are on the path to destruction. EGW's statement amplifies the concept presented in Matthew 7:13.
Satan will present the path of holiness as difficult while the paths of worldly pleasure are strewed with flowers. In false and flattering colors will the tempter array the world with its pleasures before you. Vanity is one of the strongest traits of our depraved natures, and he knows that he can appeal to it successfully. He will flatter you through his agents. You may receive praise which will gratify your vanity and foster in you pride and self-esteem, and you may think that with such advantages and attractions it really is a great pity for you to come out from the world and be separate, and become a Christian, to forsake your companions, and be alike dead to their praise or censure. Satan tells you that with the advantages which you possess you could to a high degree enjoy the pleasures of the world. But consider that the pleasures of earth will have an end, and that which you sow you must also reap. Are personal attractions, ability, or talents too valuable to devote to God, the A…
The EGW passage contrasts the 'path of holiness' with the 'paths of worldly pleasure,' mirroring the 'strait gate' and 'wide gate' imagery in Matthew 7:13. Both passages highlight the difficulty of choosing the path of righteousness over the allure of worldly temptations.
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 a multitude rushing towards a crown representing earthly treasure, pushing and trampling each other. This aligns with the concept of the 'broad way' in Matthew 7:13, where many people are heading towards destruction. Both passages highlight the dangers of a popular but ultimately destructive path.
Matthew 7:13-14
"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."
"Why is it so hard to lead a self-denying, humble life? Because professed Christians are not dead to the world. It is easy living after we are dead. But many are longing for the leeks and onions of Egypt. They have a disposition to dress and act as much like the world as possible and yet go to heaven. Such climb up some other way. They do not enter through the strait gate and narrow way. 1T 131.2"
The EGW passage directly alludes to the 'strait gate and narrow way' from Matthew 7:13-14. This allusion reinforces the idea that the path to salvation requires self-denial and is not easily found.
"There are thousands who are traveling the road of darkness and error, the broad road which leads to death, who flatter themselves that they are in the path to happiness and heaven; but they will never find the one nor reach the other. Brother B needs the helps that God has placed in the church, for he cannot constitute a church of himself, and yet his course shows that he would be satisfied to be a complete church, subject to none. Brother B long since lost his consecration to God; he did not guard the avenue of his soul against the suggestions of Satan. I saw that angels of God were writing his words and actions. He was going further and further from the light of heaven. When the grace of God does not especially control you, Brother B, you are a hard man to connect with. You have great self-confidence and firmness, which are felt in your family and in the church. You have but little reverence and respect for anyone. You do not possess the grace of humility. 3T 438.1"
The EGW passage describes someone on a path of darkness and error, contrasting with the path to happiness and heaven, mirroring the broad and narrow way imagery of Matthew 7:13-14.
"Men and women who profess to be disciples of Christ and to keep all the commandments of God will have to feel in their daily lives the true spirit of agonizing to enter in at the strait gate. The agonizing ones are the only ones who will urge their passage through the strait gate and narrow way that lead to life eternal, to fullness of joy and pleasures forevermore. Those who merely seek to enter in will never be able. The entire Christian life of many will be spent in no greater effort than that of seeking, and their only reward will be to find it an utter impossibility for them to enter in at that strait gate. 2T 479.2"
EGW elaborates on the concept of the 'strait gate' and 'narrow way' mentioned in Matthew 7:13-14, emphasizing the effort required to enter.
Chapter 56—Religion and Scientific Education Dear Brother and Sister B, You have both been presented before me as in danger spiritually. You were leaving the right path and were placing your feet in a broader road. Sister B was saying many things, in jots and tittles, here a little and there a little, which were as seed sown, and the harvest will surely come. She was encouraging unbelief and telling her husband that the road they had been traveling was altogether too narrow and lowly. She thought that her husband's qualifications were of a high order and should be exercised in a broader and more influential manner. Brother B was of the very same mind; in fact, he had led her into this train of thought. You both held the banner upon which was inscribed, “The commandments of God, and the faith of Jesus;” but as you met in your way with people whom you thought were popular, down came the banner, and you put it behind your backs, saying: “If we let it be known that we are Seventh-day Adven…
The EGW passage speaks of leaving the right path for a broader road, which directly parallels the imagery of the wide and narrow gates in Matthew 7:13-14. The idea of a 'narrow and lowly' path being abandoned for a 'broader and more influential manner' aligns with the biblical warning against the easy path that leads to destruction.
"While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls. 1T 27.1"
The EGW passage describes a temple of refuge, with people entering for safety while others mock them. This echoes the 'strait gate' concept in Matthew 7:13-14, where the path to salvation is narrow and often ridiculed.
"The directions laid down in the word of God leave no room for compromise with evil. The Son of God was manifested that He might draw all men unto Himself. He came not to lull the world to sleep, but to point out the narrow path in which all must travel who reach at last the gates of the City of God. His children must follow where He has led the way; at whatever sacrifice of ease or selfish indulgence, at whatever cost of labor or suffering, they must maintain a constant battle with self. AA 565.3"
The EGW quote echoes the sentiment of Matthew 7:13-14 regarding the narrow path to salvation, the need for sacrifice, and the avoidance of compromise with evil. The 'narrow path' is a clear thematic parallel.
Many seem to have no true sense of their responsibility before God. They are required to strive to enter in at the strait gate, because many shall seek to enter in and shall not be able. Heaven requires them to try to induce others also to strive to enter in at the strait gate. A work is before young and old to labor earnestly to save not only their own souls, but the souls of others. There are none who have reasoning faculties who have not some influence. By their indifference they use that influence to hinder souls from striving to enter in at the strait gate, or by their earnest, persevering, untiring efforts they urge upon them the necessity of striving diligently to enter there. No one occupies a neutral position, doing nothing to encourage others and doing nothing to hinder them. Says Christ: They that gather not with Me scatter abroad. Take heed, old and young; you are either doing the work of Christ, to save souls, or the work of Satan, to lead them to perdition. “Let your ligh…
The EGW passage directly references the concept of the 'strait gate' which is a central theme in Matthew 7:13-14. The connection is strong and direct.
"While listening to these terrible descriptions, my imagination would be so wrought upon that the perspiration would start, and it was difficult to suppress a cry of anguish, for I seemed already to feel the pains of perdition. Then the minister would dwell upon the uncertainty of life: one moment we might be here, and the next in hell; or one moment on earth, and the next in heaven. Would we choose the lake of fire and the company of demons, or the bliss of heaven with angels for our companions? Would we hear the voice of wailing and the cursing of lost souls through all eternity, or sing the songs of Jesus before the throne? LS 30.3"
Both passages contrast two paths: one leading to destruction/hell and the other to life/heaven. EGW elaborates on the descriptions of hell and heaven, amplifying the choice presented in Matthew.
"Some have felt tempted to take themselves from the work, to labor with their hands. I saw that if the hand of God should be taken from them, and they be left subject to disease and death, then they would know what trouble is. It is a fearful thing to murmur against God. They do not bear in mind that the way which they are traveling is a rugged, self-denying, self-crucifying way, and they must not expect everything to move on as smoothly as though they were traveling in the broad road. 1T 129.2"
The EGW passage contrasts the 'rugged, self-denying' way with a 'broad road,' mirroring the imagery of the narrow and broad paths in Matthew 7:13-14. The connection is clear and supports the idea of two distinct paths with different outcomes.
"their toilsome journey had been made in vain. The pardon freely offered to them through Christ they could not comprehend. They were satisfied with the old way to heaven which Rome had marked out for them. They shrank from the perplexity of searching for anything better. It was easier to trust their salvation to the priests and the pope than to seek for purity of heart. GC 175.2"
The EGW passage describes people choosing an easier, but ultimately destructive path, over a more difficult path to salvation through Christ. This aligns with the broad and narrow way imagery in Matthew 7:13-14.
"Some will urge that if religious teaching is to be made prominent our schools will become unpopular; that those who are not of our faith will not patronize them. Very well; then let them go to other schools, where they will find a system of education that suits their taste. It is Satan's purpose by these considerations to prevent the attainment of the object for which our schools were established. Hindered by his devices, the managers reason after the manner of the world and copy its plans and imitate its customs. Many have so far shown their lack of wisdom from above as to join with the enemies of God and the truth in providing worldly entertainments for the students. In doing this they bring upon themselves the frown of God, for they mislead the youth and do a work for Satan. This work, with all its results, they must meet at the bar of God. 6T 142.2"
Both passages contrast two paths: one popular but leading to destruction, and another less popular but leading to life. EGW applies this to the context of Adventist schools and resisting worldly influences.
"“I dreamed that I, with a number of others, members of the Battle Creek Church, was on board a train of cars. The cars were low—I could hardly stand erect in them. They were ill-ventilated, having an odor as though they had not been ventilated for months. The road over which they were passing was very rough, and the cars shook about at a furious rate, sometimes causing our baggage to fall off, and sometimes throwing off some of the passengers. We had to keep stopping to get on our passengers and baggage, or repair the track. We seemed to work some time and to make little or no headway. We were indeed a sorry-looking set of travelers. 1T 601.1"
The dream of a difficult journey with a struggling group of people can be seen as a parallel to the narrow way described in Matthew 7:14. The train journey represents the challenges and difficulties of following the path to salvation, while the broad way is easier but leads to destruction.
"Those to whom the message of truth is spoken seldom ask, “Is it true?” but, “By whom is it advocated?” Multitudes estimate it by the numbers who accept it; and the question is still asked, “Have any of the learned men or religious leaders believed?” Men are no more favorable to real godliness now than in the days of Christ. They are just as intently seeking earthly good, to the neglect of eternal riches; and it is not an argument against the truth, that large numbers are not ready to accept it, or that it is not received by the world's great men, or even by the religious leaders. DA 459.5"
Both passages address the idea that the majority does not always follow the path of truth. EGW's statement that large numbers not accepting the truth is not an argument against it echoes the sentiment of Matthew 7:13-14.
"Cain and Abel represent two classes that will exist in the world till the close of time. One class avail themselves of the appointed sacrifice for sin; the other venture to depend upon their own merits; theirs is a sacrifice without the virtue of divine mediation, and thus it is not able to bring man into favor with God. It is only through the merits of Jesus that our transgressions can be pardoned. Those who feel no need of the blood of Christ, who feel that without divine grace they can by their own works secure the approval of God, are making the same mistake as did Cain. If they do not accept the cleansing blood, they are under condemnation. There is no other provision made whereby they can be released from the thralldom of sin. PP 72.5"
The EGW passage describes two distinct paths: one relying on Christ's sacrifice and the other on personal merit. This parallels the broad and narrow ways described in Matthew 7:13-14, representing different approaches to salvation and their respective outcomes.
***** Chapter 56—Perilous Times The unbelieving world will soon have something to think of besides their dress and appearance; and as their minds are torn from these things by distress and perplexity, they will have nothing to turn to. They are not prisoners of hope, and therefore do not turn to the Stronghold. Their hearts will fail them for repining and fear. They have not made God their refuge, and He will not be their consolation then, but will laugh at their calamity, and mock when their fear cometh. They have despised and trampled upon the truths of God's word. They have indulged in extravagant dress, and have spent their lives in hilarity and glee. They have sown to the wind; they must reap the whirlwind. In the time of distress and perplexity of nations there will be many who have not given themselves wholly to the corrupting influences of the world and the service of Satan, who will humble themselves before God and turn to Him with their whole heart and find acceptance and par…
The EGW passage describes a world engrossed in superficiality and headed for destruction, contrasting with those who turn to God. This echoes the theme of Matthew 7:13-14, which contrasts the broad way leading to destruction with the narrow way leading to life. The connection is thematic rather than a direct quote or explicit allusion.
"Chapter 49—In the Days of Queen Esther Under the favor shown them by Cyrus, nearly fifty thousand of the children of the captivity had taken advantage of the decree permitting their return. These, however, in comparison with the hundreds of thousands scattered throughout the provinces of Medo-Persia, were but a mere remnant. The great majority of the Israelites had chosen to remain in the land of their exile rather than undergo the hardships of the return journey and the re-establishment of their desolated cities and homes. PK 598"
The EGW passage describes how only a small remnant of Israelites returned from exile, while the majority chose to remain. This mirrors the concept in Matthew 7:13-14 of the narrow gate and the few who find it, compared to the wide gate and the many who enter it. Both passages highlight the idea that the path of righteousness or obedience is often chosen by a minority.
"The condition of the people in —— was also presented before me. They have the theory of truth, but are not sanctified through it. I saw that when the messengers enter a new place, their labor is worse than lost unless they bear a plain, pointed testimony. They should keep up the distinction between the church of Christ, and formal, dead professors. There was a failure in this respect in ——. Elder N was fearful of offending, fearful lest the peculiarities of our faith should appear; the standard was lowered to meet the people. It should have been urged upon them that we possess truths of vital importance, and that their eternal interest depended upon the decision they there made; that in order to be sanctified through the truth, their idols would have to be given up, their sins be confessed, and they bring forth fruit meet for repentance. 1T 248.1"
The EGW passage discusses the need for a clear distinction between the church and those who are not truly converted, implying a narrow path. This thematically parallels the idea of the strait gate and narrow way in Matthew 7:13-14, although it's not a direct allusion.
"God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power. GC 572.2"
Both passages contrast two paths: one that is easy and popular but leads to destruction, and another that is difficult and less traveled but leads to life. EGW applies this to the two classes of people the papacy caters to, suggesting a broad way and a narrow way. However, the connection is not a direct principle, but a thematic parallel.
Matthew 7:14
"Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."
"But the way to life is narrow and the entrance strait. If you cling to any besetting sin you will find the way too narrow for you to enter. Your own ways, your own will, your evil habits and practices, must be given up if you would keep the way of the Lord. He who would serve Christ cannot follow the world's opinions or meet the world's standard. Heaven's path is too narrow for rank and riches to ride in state, too narrow for the play of self- centered ambition, too steep and rugged for lovers of ease to climb. Toil, patience, self-sacrifice, reproach, poverty, the contradiction of sinners against Himself, was the portion of Christ, and it must be our portion, if we ever enter the Paradise of God. MB 138.4"
The EGW passage directly alludes to and expands upon the concept of the narrow way that leads to life, as described in Matthew 7:14. It explains the difficulties and sacrifices required to follow this path.
"“Strait is the gate, and narrow is the way, which leadeth unto life.”— Matthew 7:14 . In the time of Christ the people of Palestine lived in walled towns, which were mostly situated upon hills or mountains. The gates, which were closed at sunset, were approached by steep, rocky roads, and the traveler journeying homeward at the close of the day often had to press his way in eager haste up the difficult ascent in order to reach the gate before nightfall. The loiterer was left without. MB 138"
Ellen White directly references Matthew 7:14 in this passage.
"comfort of His company, and be to us a perpetual guide. He does not despise, neglect, or leave behind the children of the flock. He has not bidden us move forward and leave them. He has not traveled so hastily as to leave us with our children behind. Oh, no; but He has evened the path to life, even for children. And parents are required in His name to lead them along the narrow way. God has appointed us a path suited to the strength and capacity of children. 1T 388.2"
EGW directly references the concept of the 'narrow way' leading to life, which is a key element of Matthew 7:14. The context of guiding children along this path further strengthens the connection.
"Chapter 30—Traveling the N arrow Way While at Battle Creek in August, 1868, I dreamed of being with a large body of people. A portion of this assembly started out prepared to journey. We had heavily loaded wagons. As we journeyed, the road seemed to ascend. On one side of this road was a deep precipice; on the other was a high, smooth, white wall, like the hard finish upon plastered rooms. LS 190"
EGW's dream of a journey on a road that ascends with a precipice on one side and a wall on the other is a clear allusion to the 'narrow way' described in Matthew 7:14.
"As the path grew more narrow, we decided that we could no longer go with safety on horseback, and we left the horses and went on foot, in single file, one following in the footsteps of another. At this point small cords were let down from the top of the pure white wall; these we eagerly grasped, to aid us in keeping our balance upon the path. As we traveled, the cord moved along with us. The path finally became so narrow that we concluded that we could travel more safely without our shoes; so we slipped them from our feet, and went on some distance without them. Soon it was decided that we could travel more safely without our stockings; these were removed, and we journeyed on with bare feet. LS 190.4"
The 'narrow way' is a central theme in both passages. EGW's description of progressively shedding burdens (shoes, stockings) to navigate the increasingly narrow path directly reflects the concept of the narrow way in Matthew 7:14.
"You will say: This is hard work; the way is too narrow, I cannot walk in it. Is the way more strait in this letter than you find it plainly marked out in the word of God? Heaven is worth a lifelong, persevering, untiring effort. If you now draw back and become discouraged, you will certainly lose heaven—lose immortal life and the crown of glory that fadeth not away. Those who have a seat at the Saviour's side on His throne are only that class who have overcome as He overcame. Love for pure, sanctifying truth, love for the dear Redeemer, will lighten the labor of overcoming. His strength will be cheerfully granted to all who are really desirous of it. He will crown with grace and peace every persevering effort made in His name. 4T 38.1"
EGW directly references the narrow way and the difficulty of walking it, echoing Matthew 7:14. The connection is clear and intentional.
"Development and Service Christian life is more than many take it to be. It does not consist wholly in gentleness, patience, meekness, and kindliness. These graces are essential; but there is need also of courage, force, energy, and perseverance. The path that Christ marks out is a narrow, self-denying path. To enter that path and press on through difficulties and discouragements, requires men who are more than weaklings. GW 290"
The EGW passage directly refers to the 'narrow path' and the need to press on through difficulties, which is a clear allusion to Matthew 7:14.
"The directions laid down in the word of God leave no room for compromise with evil. The Son of God was manifested that He might draw all men unto Himself. He came not to lull the world to sleep, but to point out the narrow path in which all must travel who reach at last the gates of the City of God. His children must follow where He has led the way; at whatever sacrifice of ease or selfish indulgence, at whatever cost of labor or suffering, they must maintain a constant battle with self. AA 565.3"
Both passages emphasize the difficulty of the path to salvation. Matthew 7:14 speaks of the 'narrow way,' while EGW speaks of the 'narrow path' and the need for constant battle with self. The connection is a clear thematic parallel.
"I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top. 1T 28.2"
The EGW passage describes a difficult ascent where many fall, aligning with Matthew 7:14's description of the narrow way to life and few finding it.
"The directions laid down in the word of God leave no room for compromise with evil. The Son of God was manifested that He might draw all men unto Himself. He came not to lull the world to sleep, but to point out the narrow path in which all must travel who reach at last the gates of the city of God. His children must follow where He has led the way; at whatever sacrifice of ease or selfish indulgence, at whatever cost of labor or suffering, they must maintain a constant battle with self. GW 135.3"
The 'narrow path' imagery is a clear echo of Matthew 7:14.
"As we journeyed on, the road grew narrower and steeper. In some places it seemed so very narrow that we concluded that we could no longer travel with the loaded wagons. We then loosed them from the horses, took a portion of the luggage from the wagons and placed it upon the horses, and journeyed on horseback. LS 190.2"
The journey becoming narrower and steeper, requiring the shedding of luggage, directly parallels the idea of the narrow way in Matthew 7:14, where few find it due to its difficulty.
"We then thought of those who had not accustomed themselves to privations and hardships. Where were such now? They were not in the company. At every change some were left behind, and those only remained who had accustomed themselves to endure hardships. The privations of the way only made these more eager to press on to the end. 2T 595.2"
Both passages discuss the difficulty and narrowness of the path to salvation, and the fact that few find it or persevere.
"There must be a revival of the strait testimony. The path to heaven is no smoother now than in the days of our Saviour. All our sins must be put away. Every darling indulgence that hinders our religious life must be cut off. The right eye or the right hand must be sacrificed if it cause us to offend. Are we willing to renounce our own wisdom and to receive the kingdom of heaven as a little child? Are we willing to part with self- righteousness? Are we willing to give up our chosen worldly associates? Are we willing to sacrifice the approbation of men? The prize of eternal life is of infinite value. Will we put forth efforts and make sacrifices proportionate to the worth of the object to be attained? 5T 222.3"
The EGW passage refers to the 'strait testimony' and the path to heaven not being smoother, which is a clear allusion to the 'strait gate and narrow way' described in Matthew 7:14.
"Look up, look up, and let your faith continually increase. Let this faith guide you along the narrow path that leads through the gates of the city into the great beyond, the wide, unbounded future of glory that is for the redeemed. “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.” James 5:7, 8 . PK 732.1"
EGW's reference to the 'narrow path' clearly alludes to the concept found in Matthew 7:14, even though she doesn't directly quote it. The context of striving towards a goal reinforces the connection.
***** There is only one path that leads from darkness upward to the light until it touches the throne of God,—the path of faith. This path is not dark and uncertain; it is not the way of finite minds, not a path made by human hands, in which toll is exacted from every traveler. Entrance to it cannot be gained by works of penance. GW 160.2 The way that God has provided is so complete, so perfect, that man cannot, by any works that he can do, add to its perfection. It is broad enough to receive the most hardened sinner, if he truly repents, and yet so narrow that in it sin can find no place. This is the path cast up for the ransomed of the Lord to walk in. GW 160.3 Righteousness By Faith The thought that the righteousness of Christ is imputed to us, not because of any merit on our part, but as a free gift from God, is a precious thought. The enemy of God and man is not willing that this truth should be clearly presented; for he knows that if the people receive it fully, his power will be…
EGW's description of the 'narrow' path that is 'broad enough to receive the most hardened sinner' is a clear allusion to Matthew 7:14, 'strait is the gate, and narrow is the way, which leadeth unto life.' The concept of a difficult but ultimately life-giving path is central to both.
"I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing up the steep ascent fell before gaining the top. EW 80.1"
The imagery of a steep, difficult path with many falling is a clear parallel to the narrow way described in Matthew 7:14. The emphasis on perseverance and the difficulty of the journey to salvation connects the two passages.
"In concluding this narrative, I would say that we are living in a most solemn time. In the last vision given me, I was shown the startling fact that but a small portion of those who now profess the truth will be sanctified by it and be saved. Many will get above the simplicity of the work. They will conform to the world, cherish idols, and become spiritually dead. The humble, self-sacrificing followers of Jesus will pass on to perfection, leaving behind the indifferent and lovers of the world. 1T 608.3"
Both passages discuss the idea that only a small portion of people will be saved.
"In all ages the Saviour's chosen have been educated and disciplined in the school of trial. They walked in narrow paths on earth; they were purified in the furnace of affliction. For Jesus’ sake they endured opposition, hatred, calumny. They followed Him through conflicts sore; they endured self-denial and experienced bitter disappointments. By their own painful experience they learned the evil of sin, its power, its guilt, its woe; and they look upon it with abhorrence. A sense of the infinite sacrifice made for its cure humbles them in their own sight and fills their hearts with gratitude and praise which those who have never fallen cannot appreciate. They love much because they have been forgiven much. Having been partakers of Christ's sufferings, they are fitted to be partakers with Him of His glory. GC 649.1"
The EGW passage speaks of the 'narrow paths' and 'school of trial,' aligning with the concept of the 'narrow way' in Matthew 7:14. The connection is thematic, focusing on the challenges and difficulties faced by those who follow Christ.
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…
Both passages discuss the difficulty of living a truly Christian life due to the influence of those who profess faith but do not live it out sincerely. The EGW passage elaborates on the idea that few truly follow Christ, making the path harder for those who do.
"But there are those of firm principles who answer the expectation of parents and teachers. They go through the course of schooling with clear consciences and come forth with good constitutions and morals unstained by corrupting influences. But the number is few. 3T 149.2"
Both passages highlight that only a few maintain their integrity and moral compass amidst widespread corruption. Matthew 7:14 speaks of the narrow way, and EGW speaks of the few who maintain firm principles. The connection is thematic, focusing on the rarity of those who remain righteous.
Matthew 7:15
"Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves."
"“Beware of false prophets.”— Matthew 7:15 . Teachers of falsehood will arise to draw you away from the narrow path and the strait gate. Beware of them; though concealed in sheep's clothing, inwardly they are ravening wolves. Jesus gives a test by which false teachers may be distinguished from the true. “Ye shall know them by their fruits,” He says. “Do men gather grapes of thorns, or figs of thistles?” MB 145"
Ellen White directly references Matthew 7:15 in this passage.
When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish …
The EGW passage directly describes the deceptive practices of the Jesuits, who outwardly appear pious but harbor malicious intentions. This strongly echoes the warning in Matthew 7:15 about false prophets who come in sheep's clothing but are inwardly ravening wolves.
"The Roman Church now presents a fair front to the world, covering with apologies her record of horrible cruelties. She has clothed herself in Christlike garments; but she is unchanged. Every principle of the papacy that existed in past ages exists today. The doctrines devised in the darkest ages are still held. Let none deceive themselves. The papacy that Protestants are now so ready to honor is the same that ruled the world in the days of the Reformation, when men of God stood up, at the peril of their lives, to expose her iniquity. She possesses the same pride and arrogant assumption that lorded it over kings and princes, and claimed the prerogatives of God. Her spirit is no less cruel and despotic now than when she crushed out human liberty and slew the saints of the Most High. GC 571.1"
The EGW passage describes the Roman Church presenting a false, Christlike exterior while maintaining cruel principles, directly mirroring the warning in Matthew 7:15 about false prophets in sheep's clothing.
"At Camden, N . Y. Sabbath morning quite a number gathered for worship, but the deceitful woman was not present. I inquired of a sister if this was all their company. She said it was. The woman whom I had seen in the vision lived four miles from the place, and the sister did not think of her. But soon she entered, and I immediately recognized her as the woman whose real character the Lord had shown me. LS 129"
Both passages warn about deceitful individuals within a religious community. The EGW passage describes a woman whose 'real character' was revealed, while the Bible verse warns of 'false prophets' who appear harmless but are destructive. The thematic parallel is clear and strong.
When he first goes to a place, his prayers and exhortations have effect, and brethren receive the idea that he is a perfect Christian. He is favored because he is considered a minister. But as they become acquainted, how they are disappointed to witness his selfishness, fretfulness, harshness, and oddities. Almost every day some peculiar notion is seen. His mind is almost constantly occupied in fixing up something for his own advantage. Then he will dispose of it to someone to good advantage to himself, and fix again. His fixing and planning have had a withering, blighting influence upon the cause of God. His course is calculated to tear to pieces, and it has wounded almost everywhere. What an example to the flock! He has been very selfish in his deal, and has taken advantage of those with whom he has dealt. God's frown is upon him. A good tree is known by its fruits. 1T 228.2 ***** Chapter 46—Fanaticism in Wisconsin I saw that the Lord especially directed my husband in going west last…
The EGW passage describes a minister who appears righteous but is selfish and harmful, echoing the warning about false prophets in sheep's clothing.
"The influence most to be feared by the church is not that of open opposers, infidels, and blasphemers, but of inconsistent professors of Christ. These are the ones who keep back the blessing of the God of Israel and bring weakness upon the church, a reproach that is not easily wiped away. While Joshua was lying on his face upon the ground, pouring out his soul to God with agony of spirit and with tears, God's command was a reproof: “Get thee up; wherefore liest thou thus upon thy face?” 4T 493.1"
EGW directly quotes God's command to Joshua from the Achan narrative, and connects it to the idea that internal corruption is more dangerous than external opposition.
Men whose lives are not holy and who are unqualified to teach the present truth enter the field without being acknowledged by the church or the brethren generally, and confusion and disunion are the result. Some have a theory of the truth, and can present the argument, but lack spirituality, judgment, and experience; they fail in many things which it is very necessary for them to understand before they can teach the truth. Others have not the argument, but because a few brethren hear them pray well and give an exciting exhortation now and then, they are pressed into the field, to engage in a work for which God has not qualified them and for which they have not sufficient experience and judgment. Spiritual pride comes in, they are lifted up, and act under the deception of thinking that they are laborers. They do not know themselves. They lack sound judgment and patient reasoning, talk boastingly of themselves, and assert many things which they cannot prove from the Word. God knows this;…
The EGW passage warns against unqualified individuals entering the ministry, lacking holiness, spirituality, and judgment, leading to confusion. Matthew 7:15 warns against false prophets who appear harmless but are destructive. Both passages address the danger of deceptive and unqualified religious leaders.
Is it the Lord's purpose that false principles, false reasoning, and the sophistries of Satan should be kept before the minds of our youth and children? Shall pagan and infidel sentiments be presented to our students as valuable additions to their store of knowledge? The works of the most intellectual skeptic are the works of a mind prostituted to the service of the enemy; and shall those who claim to be reformers, who seek to lead the children and youth in the right way, in the path cast up for the ransomed of the Lord to walk in, imagine that God would have them present to the youth for their study that which will misrepresent His character and place Him in a false light? Shall the sentiments of unbelievers, the expressions of dissolute men, be advocated as worthy of the student's attention, because they are the productions of men whom the world admires as great thinkers? Shall men professing to believe in God gather from these unsanctified authors their expressions and sentiments, a…
EGW warns against false principles and reasoning, aligning with the principle of being wary of false prophets in Matthew 7:15.
It was this theory of sanctification which Sister G received of Elder K, and which she tried to follow out, that carried her into that dreadful fanaticism. Elder K has bewildered and confused many minds with this theory of sanctification. All who embrace it lose to a great extent their interest in and love for the third angel's message. This view of sanctification is a very pretty-looking theory. It whitewashes over poor souls who are in darkness, error, and pride. It gives them an appearance of being good Christians, and of possessing holiness, when their hearts are corrupt. It is a peace-and-safety theory, which does not bring to light evil and reprove and rebuke wrong. It heals the hurt of the daughter of God's people slightly, crying: Peace, peace, when there is no peace. Men and women of corrupt hearts throw around them the garb of sanctification, and are looked upon as examples to the flock, when they are Satan's agents, used by him to allure and deceive honest souls into a bypat…
Both passages warn against those who appear righteous but are inwardly corrupt and deceptive. The 'sheep's clothing' is analogous to the 'garb of sanctification' that hides their true nature.
"I was shown that almost every fanatic who has arisen, who wishes to hide his sentiments that he may lead away others, claims to belong to the church of God. Such a name would at once excite suspicion; for it is employed to conceal the most absurd errors. This name is too indefinite for the remnant people of God. It would lead to the supposition that we had a faith which we wished to cover up. 1T 224.2"
Both passages warn about those who hide their true intentions or beliefs to deceive others. The 'sheep's clothing' in Matthew is analogous to the 'name' used to conceal errors in EGW's writing. The theme of deception is central to both.
I saw that persons who had been so enshrouded in darkness and deception that Satan had controlled not only the mind but the body, would have to take a most humble place in the church of God. He will not commit the care of His flock to unwise shepherds, who would mistake and feed them poison instead of wholesome food. God will have men care for the flock who can feed them with clean provender, thoroughly winnowed. Oh, what a blot, what a reproach, have these fanatical movements brought upon the cause of God! And those who held so fast to this spirit of dark fanaticism, notwithstanding the plain evidences that it was from Satan, are not to be relied upon; their judgment is not to be considered of any weight. God sent His servants to Brother and Sister G. They despised correction, and chose their own course. Brother G was jealous and stubborn, and his future course must be marked with great humility; for he has proved himself unworthy of the confidence of God's people. His heart is not ri…
Both passages warn against false teachers/prophets who appear harmless but are inwardly destructive. The 'unwise shepherds' who 'feed them poison' in EGW's writing aligns with the 'ravening wolves' in sheep's clothing in Matthew.
"The time covered by the first fourteen Testimonies now found in Volume 1 was thirteen years. We note a few of the experiences and developments covered by the messages given during this period of 1855 to 1868. 1T 6.1 The first defection, the apostasy and opposition of some of the former brethren in the ministry, known as the Messenger party because of their publication, the Messenger of Truth , brought sorrow and perplexity. Early counsels speak of this movement and predict its speedy ending in confusion. 1T 6.2"
Both passages warn against false teachers who cause division and lead people astray. The EGW passage describes a specific group, while the Matthew passage is a general warning, but the underlying theme is the same.
"of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before. EW 260.1"
The EGW passage warns about false reformations and a deceptive spirit, which aligns with the warning in Matthew 7:15 about false prophets appearing harmless but being destructive. The connection is thematic, focusing on deception and false appearances.
"“Today the world is full of flatterers and dissemblers; but God forbid that those who claim to be guardians of sacred trusts, shall betray the interests of God's cause through the insinuating suggestions and devices of the enemy of all righteousness. LS 330.1"
The EGW passage warns against flatterers and dissemblers who betray God's cause. This aligns with the general warning against false prophets in Matthew 7:15, although it's not a direct quote or explicit allusion.
"Their influence East has been decidedly against the spirit of the truth and those who have devoted their lives to labor for its advancement. There is a class East who profess to believe the truth, but who cherish secret feelings of dissatisfaction against those who bear the burden in this work. The true sentiments of such do not appear until some influence opposed to the work of God arises, and then they manifest their true character. Such readily receive, cherish, and circulate reports which have no foundation in truth, to destroy the influence of those who are engaged in this work. All who wish to draw off from the body will have opportunity. Something will arise to test everyone. The great sifting time is just before us. The jealous and the faultfinding, who are watching for evil, will be shaken out. They hate reproof and despise correction. Those who love the spirit of the third angel's message can have no union with the spirit of R and his wife. 1T 251.1"
Both passages warn about those who appear to be within the faith but are actually working against it. The 'sheep's clothing' aligns with the 'profess to believe the truth' aspect in EGW, and the 'ravening wolves' connect to those who 'cherish secret feelings of dissatisfaction' and spread false reports.
Yet this very class put forth the claim that the fast-spreading corruption is largely attributable to the desecration of the so-called “Christian sabbath,” and that the enforcement of Sunday observance would greatly improve the morals of society. This claim is especially urged in America, where the doctrine of the true Sabbath has been most widely preached. Here the temperance work, one of the most prominent and important of moral reforms, is often combined with the Sunday movement, and the advocates of the latter represent themselves as laboring to promote the highest interest of society; and those who refuse to unite with them are denounced as the enemies of temperance and reform. But the fact that a movement to establish error is connected with a work which is in itself good, is not an argument in favor of the error. We may disguise poison by mingling it with wholesome food, but we do not change its nature. On the contrary, it is rendered more dangerous, as it is more likely to be t…
Both passages warn about deception. Matthew 7:15 warns about false prophets appearing harmless but being destructive, while EGW describes a movement that appears good (temperance) but is connected to error (Sunday observance).
"adversaries of Judah and Benjamin, come with smooth words and fair speeches, apparently seeking for friendly alliance with God's children, have greater power to deceive. Against such every soul should be on the alert, lest some carefully concealed and masterly snare take him unaware. And especially today, while earth's history is closing, the Lord requires of His children a vigilance that knows no relaxation. But though the conflict is a ceaseless one, none are left to struggle alone. Angels help and protect those who walk humbly before God. Never will our Lord betray one who trusts in Him. As His children draw near to Him for protection from evil, in pity and love He lifts up for them a standard against the enemy. Touch them not, He says; for they are Mine. I have graven them upon the palms of My hands. PK 570.4"
EGW's warning about adversaries with smooth words and fair speeches echoes the warning in Matthew 7:15 about false prophets who appear harmless but are inwardly dangerous.
Many who have grown to the years and stature of manhood are deficient in the elements that constitute a noble, manly character. God does not regard them as men. They are not reliable. Some of these are connected with our institutions. They have influence; but it is of a pernicious character, for it is seldom on the side of right. While they profess godliness, their example constantly tends to encourage unrighteousness. Skepticism is interwoven with their thoughts and expressed in their words, and their powers are used for the perversion of righteousness, truth, and justice. Their minds are controlled by Satan, and he works through them to demoralize and bring in confusion. The more pleasing and attractive their manners, the more richly they are endowed with brilliant talents, the more effectual agents are they in the hands of the enemy of all righteousness to demoralize all who come under their influence. It will be found a hard and thankless task to keep these from becoming a ruling p…
The EGW passage warns about individuals within institutions who profess godliness but promote unrighteousness and skepticism, acting as agents of Satan. This parallels Matthew 7:15, which cautions against false prophets who appear harmless but are inwardly destructive. The core idea of deceptive individuals working against righteousness connects the two passages.
conveniences, and even of some of the necessaries of life, to help this minister, whom they believed to be a faithful servant of Christ. They did all this in good faith, helping him as they would have helped their Saviour. But it was the means of ruining the man. His heart was not right with God; he lacked principle. He was not a truly converted man. The more he received, the greater was his desire for means. He gathered all he could from his brethren, until he had been helped, through their liberalities, to a valuable home; then he apostatized, and became the bitterest enemy of the very ones who had been most liberal to him. This man will have to render an account for the means that he has taken from truehearted believers in the truth. He did not rob them, but the treasury of God. We wish him no evil; for “God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” He has walked in the ways of his heart and in the sight of his eyes, b…
The EGW passage describes a minister who appeared faithful but was inwardly corrupt, using his position for personal gain and ultimately betraying those who supported him. This aligns with the warning in Matthew 7:15 about false prophets who appear harmless but are actually destructive. The parallel is thematic, focusing on the deceptive nature of those who are not genuine in their faith.
"How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education? CT 378.2"
Both passages warn about deceptive appearances. EGW's reference to Satan's agents aligns with the idea of false prophets in sheep's clothing.
"all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. “We are lost!” they cry, “and you are the cause of our ruin;” and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God's people are now employed to destroy their enemies. Everywhere there is strife and bloodshed. GC 655.4"
Both passages warn against false prophets. The EGW passage describes the consequences of following false teachers, while Matthew 7:15 warns of their deceptive nature. The connection is thematic and reasonably strong.
"I was pointed back to the rise of the advent doctrine, and even before that time, and saw that there had not been a parallel to the deception, misrepresentation, and falsehood that has been practiced by the Messenger party, or such an association of corrupt hearts under a cloak of religion. Some honest hearts have been influenced by them, concluding that they must have at least some cause for their statements, thinking them incapable of uttering so glaring falsehoods. I saw that such will have evidence of the truth of these matters. The church of God should move straight along, as though there were not such a people in the world. 1T 117.1"
Both passages warn about deceptive individuals who appear harmless but are inwardly corrupt. The EGW passage describes 'corrupt hearts under a cloak of religion,' while Matthew 7:15 warns of 'false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.'
The youth of today do not generally think deeply or act wisely. Were they aware of the dangers besetting their every step, they would move cautiously and escape many snares that Satan has prepared for their feet. Be careful, my brother, not to appear what you are not. Gilded imitation will be readily distinguished from the pure metal. Examine with the greatest care not only yourself, but the position which each one of your family occupies. Trace the history of each, and meditate as to the result of the course pursued. Consider why it is that some persons are loved and respected by the truly good, while others are despised and shunned. Look upon these things in the light of eternity, and wherein you discover that others have failed, carefully avoid the course that they have pursued. It will be well to remember that tendencies of character are transmitted from parents to children. Meditate seriously upon these things, and then in the fear of God gird on the armor for a life conflict with…
The EGW passage warns against appearing to be something you are not and emphasizes the importance of discerning true character from imitation. This aligns with the warning in Matthew 7:15 about false prophets who appear harmless but are inwardly destructive. The connection is thematic, focusing on the importance of discernment and avoiding deception.
"Some are too indolent to make a success of life in business matters and are deficient in the experience necessary to make them good Christians in a private capacity; yet they feel competent to engage in the work which is of all others the most difficult, that of dealing with minds and trying to convert souls from error to the truth. The hearts of some of these ministers are not sanctified by the truth. All such are merely stumbling blocks to sinners and are standing in the way of real laborers. It will take more stern labor to educate them to right ideas, that they may not injure the cause of God, than to do the work. God cannot be glorified or His cause advanced by unconsecrated workmen who are entirely deficient in the qualifications necessary to make a gospel minister. Some young ministers who go forth to labor for others need themselves to be thoroughly converted to the genuine religion of the Bible. 3T 551.3"
Both passages warn against those who are not genuinely qualified or consecrated to ministry. Matthew 7:15 uses the metaphor of wolves in sheep's clothing, while EGW describes ministers who are indolent, unconsecrated, and stumbling blocks. The core idea of deceptive or unqualified religious leaders connects them.
You have clothed yourself with a self-righteous garment to cover up the deformity of sin; but this is not the remedy. You know not what true conversion is. The old man is not dead in you. You have a form of godliness, but not the cleansing power of God. You can and do talk and write smoothly, and as far as your words go, they may possibly be correct; but the true language of the heart is not spoken. You are enough acquainted with yourself to know this. Your case is perilous; yet God pities you, and will save you if you fall all broken at His feet, feeling your impurity and vileness, your rottenness of soul, without the transforming power of God. 2T 322.2 My brother, I do not wish to discourage you, but to lead you to investigate your motives and acts as in the light of eternity. Break away from Satan's snare. Do not, I beg of you, lead any person to think of you in a more elevated light than you can bear, for when this deception shall be removed, and your true self appear as you are, t…
Both passages address the issue of outward appearances of righteousness masking inner corruption and lack of genuine conversion.
"The great adversary now endeavored to gain by artifice what he had failed to secure by force. Persecution ceased, and in its stead were substituted the dangerous allurements of temporal prosperity and worldly honor. Idolaters were led to receive a part of the Christian faith, while they rejected other essential truths. They professed to accept Jesus as the Son of God and to believe in His death and resurrection, but they had no conviction of sin and felt no need of repentance or of a change of heart. With some concessions on their part they proposed that Christians should make concessions, that all might unite on the platform of belief in Christ. GC 42.3"
Both passages warn against deceptive influences that appear harmless but are dangerous. The EGW passage describes how the enemy uses allurements and false unity, while the verse warns against false prophets in sheep's clothing. The core idea of hidden danger is present in both.
I was shown the case of Sister H. She was presented before me in connection with a professed sister who was strongly prejudiced against my husband and myself, and opposed to the visions. This spirit had led her to love and cherish every lying report in regard to us and the visions, and she has communicated this to Sister H. She has had a bitter spirit of war against me, when she had no personal knowledge of me. She was unacquainted with my labors, yet has nourished the most wicked feelings of prejudice against me, and has influenced Sister H, and they have united together in their bitter remarks and speeches. The person shown me in connection with Sister H was a strong-minded woman, sanguine, and exalted in her own estimation. She has thought that her views were correct, and that others must rely upon her word, when she only darkened counsel by words, and manifested the spirit of the dragon host to war against those who would be united on the commandments of God and the testimony of Je…
The EGW passage describes a person spreading 'lying reports' and harboring 'wicked feelings of prejudice,' which aligns with the warning in Matthew 7:15 about false prophets who appear harmless but are inwardly destructive. The connection is thematic, focusing on the danger of deceptive individuals within a religious community.
"This woman was a special agent of Satan and had brought to her masters much gain by soothsaying. Her influence had helped to strengthen idolatry. Satan knew that his kingdom was being invaded, and he resorted to this means of opposing the work of God, hoping to mingle his sophistry with the truths taught by those who were proclaiming the gospel message. The words of recommendation uttered by this woman were an injury to the cause of truth, distracting the minds of the people from the teachings of the apostles and bringing disrepute upon the gospel, and by them many were led to believe that the men who spoke with the Spirit and power of God were actuated by the same spirit as this emissary of Satan. AA 212.3"
Both passages warn about deceptive individuals who appear harmless but are actually harmful. The EGW passage describes a woman as an agent of Satan, while the verse warns about false prophets in sheep's clothing. The connection lies in the shared theme of hidden danger and deception.
"In positions of trust in the Northern army there are men who are rebels at heart, who value the life of a soldier no more than they would the life of a dog. They can see them torn, and mangled, and dying, by thousands, unmoved. The officers of the Southern army are constantly receiving information in regard to the plans of the Northern army. Correct information has been given to Northern officers in regard to the movements and approach of rebels, which has been disregarded and despised because the informer was black. And by neglecting to prepare for an attack, the Union forces have been surprised and nearly cut to pieces, or what is as bad, many of the poor soldiers have been taken prisoners to suffer worse than death. 1T 363.2"
Both passages warn about deceptive individuals in positions of authority. Matthew 7:15 warns about false prophets who appear harmless but are inwardly destructive. EGW describes men in the Northern army who are 'rebels at heart' and indifferent to the suffering of soldiers. The connection lies in the theme of hidden treachery and its harmful consequences.
"And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured. GC 581.1"
Matthew 7:15 warns of false prophets appearing harmless but being dangerous. EGW's passage warns that Rome's outward appearance of cooperation is deceptive, masking its underlying agenda to re-establish its dominance. The warning about hidden danger connects the two passages.
Here I think it my duty to state that as this work was in progress, unfortunately a wealthy brother from the State of New York visited Wright after calling at Battle Creek and there learning that we had started out contrary to the opinion and advice of the church and those standing at the head of the work at Battle Creek. He chose to represent my husband, even before those for whom we had the greatest labor, as being partially insane and his testimony consequently as of no weight. His influence in this matter, as stated to me by Brother Root, the elder of the church, set the work back at least two weeks. I state this that unconsecrated persons may beware how they in their blind, unfeeling state cast an influence in an hour which may take the worn servants of the Lord weeks to counteract. We were laboring for persons of wealth, and Satan saw that this wealthy brother was just the man for him to use. May the Lord bring him where he can see, and in humility of mind confess, his wrong. By …
The EGW passage describes a person who, through their actions, negatively impacted the work being done. This aligns with the warning in Matthew 7:15 about false prophets who appear harmless but are destructive. The connection is thematic, focusing on the danger of deceptive individuals.
"Pages 116, 117, 122, 123, “The Messenger Party”—In the summer of 1854 there appeared among the Sabbathkeeping Adventists the first disaffection, or apostasy. Two men who had been preaching the message were reproved through the spirit of prophecy for a harsh, censorious spirit, for avarice, and for extravagance in the use of means placed in their hands. Becoming embittered instead of repentant, they joined with a few others in unjust recrimination against Elder and Mrs. White and other leaders, making false charges against them. Although continuing to advocate the Sabbath truth, they began the publication of a slanderous sheet which they called the Messenger of Truth . 1T 714.1"
The Matthew passage warns against false prophets who appear harmless but are destructive, which can be related to the EGW passage's description of those who continued to advocate the Sabbath truth while publishing slanderous material.
"The theory of mind controlling mind was originated by Satan, to introduce himself as the chief worker, to put human philosophy where divine philosophy should be. Of all the errors that are finding acceptance among professedly Christian people, none is a more dangerous deception, none more certain to separate man from God, than is this. Innocent though it may appear, if exercised upon patients it will tend to their destruction, not to their restoration. It opens a door through which Satan will enter to take possession both of the mind that is given up to be controlled by another, and of the mind that controls. MH 243.1"
Both passages warn against deceptive influences that appear harmless but are ultimately destructive. EGW's concern about 'errors finding acceptance' aligns with Jesus' warning about false prophets in sheep's clothing.
"It was popery that had begun the work which atheism was completing. The policy of Rome had wrought out those conditions, social, political, and religious, that were hurrying France on to ruin. Writers, in referring to the horrors of the Revolution, say that these excesses are to be charged upon the throne and the church. (See Appendix .) In strict justice they are to be charged upon the church. Popery had poisoned the minds of kings against the Reformation, as an enemy to the crown, an element of discord that would be fatal to the peace and harmony of the nation. It was the genius of Rome that by this means inspired the direst cruelty and the most galling oppression which proceeded from the throne. GC 276.4"
The EGW passage describes Popery's role in creating conditions that led to the French Revolution, while Matthew 7:15 warns of false prophets in sheep's clothing. The connection is that Popery, like false prophets, appears outwardly benign but is inwardly destructive.
"It has been no small trial to me to see that some have taken that portion of my views which related to sacrificing property to sustain the cause and made a wrong use of it; they use means extravagantly, while neglecting to carry out the principles of other portions. On page 50 , read the following: “I saw that the cause of God had been hindered and dishonored by some traveling who had no message from God. Such will have to give an account to God for every dollar they have used in traveling where it was not their duty to go, because that money might have helped on the cause of God.” Also, page 50 : “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for their strength as others were for their property.” EW 94.1"
Both passages warn against those who misuse resources or positions for personal gain. The EGW passage focuses on those who travel without a divine message and misuse funds, while the Bible verse warns against false prophets. The connection is thematic, but not a direct allusion.
Matthew 7:15-16
"Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?"
"“Learn of Me,” said Christ; “for I am meek and lowly in heart: and ye shall find rest unto your souls.” He will instruct those who come to Him for knowledge. There are multitudes of false teachers in the world. The apostle declares that in the last days men will “heap to themselves teachers, having itching ears,” because they desire to hear smooth things. Against these Christ has warned us: “Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits.” The class of religious teachers here described profess to be Christians. They have the form of godliness and appear to be laboring for the good of souls, while they are at heart avaricious, selfish, ease-loving, following the promptings of their own unconsecrated hearts. They are in conflict with Christ and His teachings, and are destitute of His meek and lowly spirit. 4T 376.3"
EGW directly quotes and references Matthew 7:15-16 in her discussion of false teachers.
Matthew 7:15-20
"Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them."
"But many of the revivals of modern times have presented a marked contrast to those manifestations of divine grace which in earlier days followed the labors of God's servants. It is true that a widespread interest is kindled, many profess conversion, and there are large accessions to the churches; nevertheless the results are not such as to warrant the belief that there has been a corresponding increase of real spiritual life. The light which flames up for a time soon dies out, leaving the darkness more dense than before. GC 463.1"
Both passages focus on judging the genuineness of religious experiences or teachers by their fruits. The EGW passage critiques revivals that lack lasting spiritual impact, mirroring Jesus' warning about false prophets who appear good but produce bad fruit.
Some will be sanctified through the truth; but many make a superficial change in their habits and practices, and then suppose that they are Christians. They are received into church fellowship, but they are a great trouble and a great care. Through them Satan tries to sow in the church the seeds of jealousy, dishonesty, criticism, and accusing. Thus he tries to corrupt the other members of the church. The disposition that has mastered them from childhood, that led them to break away from all restraint and brought them down to degradation, still controls them. They are reported to be rescued, but too often time shows that the work done for them did not make them submissive children of God. At every supposed slight, resentful feelings rise. They cherish bitterness, wrath, malice. By their words and spirit they show that they have not been born again. Their tendencies are downward, tending to sensuality. They are untrustworthy, unthankful, unholy. Thus it is with all who have not been sou…
Both passages discuss the importance of discerning true believers from those who only superficially appear to be Christian. Matthew 7:15-20 uses the metaphor of fruit to illustrate this, while EGW describes the negative behaviors and attitudes that reveal a lack of genuine transformation.
Matthew 7:16
"Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?"
"But none need be deceived concerning them. It may be readily seen whose children they are, whose example they follow, and whose work they do. “Ye shall know them by their fruits.” Matthew 7:16 . Their course resembles that of Satan, the envenomed slanderer, “the accuser of our brethren.” Revelation 12:10 . GC 519.3 The great deceiver has many agents ready to present any and every kind of error to ensnare souls—heresies prepared to suit the varied tastes and capacities of those whom he would ruin. It is his plan to bring into the church insincere, unregenerate elements that will encourage doubt and unbelief, and hinder all who desire to see the work of God advance and to advance with it. Many who have no real faith in God or in His word assent to some principles of truth and pass as Christians, and thus they are enabled to introduce their errors as Scriptural doctrines. GC 520.1"
Ellen White directly references Matthew 7:16 in this passage.
"utter words of counsel. The sowing of the seed carries the mind to spiritual seed sowing. The tree declares that a good tree cannot bear evil fruit, neither can an evil tree bear good fruit. “Ye shall know them by their fruits.” Matthew 7:16 . Even the tares have a lesson. They are of Satan's sowing, and, if left unchecked, spoil the wheat by their rank growth. 8T 326.3"
Ellen White directly references Matthew 7:16 in this passage.
"The Great Teacher calls on nature to reflect the light that floods the threshold of heaven, that men and women may be led to obey His word. And nature does the bidding of the Creator. To the heart softened by the grace of God, the sun, the moon, the stars, the lofty trees, the flowers of the field, utter their words of counsel and advice. The sowing of the seed carries the mind to spiritual seed sowing. The tree stands forth declaring that a good tree cannot bear evil fruit, neither can an evil tree bear good fruit. “Ye shall know them by their fruits.” Matthew 7:16 . Even the tares have a lesson to teach. They are of Satan's sowing, and if left unchecked, will spoil the wheat by their rank growth. CT 189.1"
Ellen White directly references Matthew 7:16 in this passage.
"In many of the revivals which have occurred during the last half century, the same influences have been at work, to a greater or less degree, that will be manifest in the more extensive movements of the future. There is an emotional excitement, a mingling of the true with the false, that is well adapted to mislead. Yet none need be deceived. In the light of God's word it is not difficult to determine the nature of these movements. Wherever men neglect the testimony of the Bible, turning away from those plain, soul-testing truths which require self- denial and renunciation of the world, there we may be sure that God's blessing is not bestowed. And by the rule which Christ Himself has given, “Ye shall know them by their fruits” ( Matthew 7:16 ), it is evident that these movements are not the work of the Spirit of God. GC 464.2"
Ellen White directly references Matthew 7:16 in this passage.
"Never before was there so much at stake; never were there results so mighty depending upon a generation as upon these now coming upon the stage of action. Not for one moment should the youth think that they can acceptably fill any position of trust without possessing a good character. Just as well might they expect to gather grapes of thorns, or figs of thistles. CT 536.3"
EGW directly alludes to Matthew 7:16, using the same analogy of not being able to gather grapes from thorns or figs from thistles to illustrate the importance of good character for fulfilling positions of trust.
In places where Elder Hull has given a course of lectures, the people have been pleased with his witticisms and his peculiar style of preaching, yet but few have embraced the truth as the result of his labors; and even of these quite a proportion soon renounce the faith. Many have been disappointed that there was so little fruit to be found after his labor. I was shown the reason. Humility, simplicity, purity, and holiness of life were lacking. He has thought that his smart labor was invaluable, and that the cause would hardly exist if he should be disconnected from it; but if he could have known the anxiety which the real laborers in the cause, who have tried to help him, have suffered on his account, he would not have had so high an estimate of his own labors. His course has been a continual burden to the cause, and it would have prospered better without his influence. The anxiety of his brethren to save him from falling has led them to do too much for him in point of means. They hav…
The EGW passage directly addresses the lack of fruit from Elder Hull's ministry, attributing it to a lack of humility, simplicity, purity, and holiness. This directly echoes the principle in Matthew 7:16, which states that one can discern the true nature of something by its fruits. The lack of converts and the proportion who renounce the faith are presented as the 'fruits' of Elder Hull's ministry, indicating a problem with its foundation.
"visions at the time of the organization of the church there. There were some in —— who were God's children, and yet doubted the visions. Others had no opposition, yet dared not take a decided stand in regard to them. Some were skeptical, and they had sufficient cause to make them so. The false visions and fanatical exercises, and the wretched fruits following, had an influence upon the cause in Wisconsin to make minds jealous of everything bearing the name of visions. All these things should have been taken into consideration, and wisdom exercised. There should be no trial or labor with those who have never seen the individual having visions, and who have had no personal knowledge of the influence of the visions. Such should not be deprived of the benefits and privileges of the church, if their Christian course is otherwise correct, and they have formed a good Christian character. 1T 327.3"
Both passages use the analogy of 'fruits' to evaluate the genuineness of something. EGW applies it to judging the visions, while Matthew 7:16 uses it to discern false prophets. The principle of judging by results is directly shared.
"Young Ministers I have been shown that Iowa will be left far behind other states in the standard of pure godliness if young men are permitted to have influence in her conference while it is evident that they are not connected with God. I feel it to be a most solemn duty resting upon me to say that Iowa would be in a better condition today if Brethren F and G had remained silent. Not having experimental godliness themselves, how can they lead the people to that Fountain with which they themselves are unacquainted? 4T 437"
The EGW passage speaks about knowing people by their lack of 'experimental godliness,' which directly parallels the Bible verse's teaching about knowing people by their fruits. The connection is strong and meaningful.
A spirit of self-confidence is in keeping with your experience. Had you a more thorough experience in the things of God you would realize that the fruits you bear are bad. They contain no nourishment, but fill all who partake of them with bitterness. You must overcome your overbearing, dictatorial spirit. I have strong hope, my dear brother, that you, who have shown that you have moral courage to face an enemy in yourself, and fortitude to battle with the foe of appetite and strong evil habits which girded you about as with iron bands, will go to work right here and gain the victory. You have possessed a reckless spirit, have felt that no one cared specially for you, that almost everybody was your enemy, and that it was of no consequence what became of you. 2T 164.1 The truth found you miserable. You saw in it a power that would exalt you and impart to you the force and strength that you had not. You grasped the rays of light that shone upon you; and if you will now yield yourself full…
The EGW passage directly applies the principle of judging by fruits, as stated in Matthew 7:16, to the individual being addressed. The 'bad fruits' are explicitly mentioned, making the connection clear and meaningful.
"The briers and thorns will only wound and grieve you; and if you gather only these things, and present them to others, are you not, besides slighting the goodness of God yourself, preventing those around you from walking in the path of life? SC 117.2"
Both passages use the imagery of thorns and thistles to represent something negative that yields undesirable fruit. Matthew 7:16 uses it to illustrate discerning true prophets from false ones, while EGW uses it to describe the negative impact of focusing on the negative aspects of life and sharing them with others. The core idea of negative input yielding negative output is present in both.
"Today the ministers of Christ should have the same witness as that which the Corinthian church bore to Paul's labors. But though in this age there are many preachers, there is a great scarcity of able, holy ministers— men filled with the love that dwelt in the heart of Christ. Pride, self-confidence, love of the world, faultfinding, bitterness, envy, are the fruit borne by many who profess the religion of Christ. Their lives, in sharp contrast to the life of the Saviour, often bear sad testimony to the character of the ministerial labor under which they were converted. AA 328.2"
The EGW passage discusses the fruits of ministers, contrasting those filled with Christ's love with those exhibiting negative traits. This directly parallels Matthew 7:16, which states that you will know them by their fruits. The connection is strong and thematic.
"as laborers. And before they were proved, or could show any good fruit of their labors, men whom God has not sent have been encouraged and flattered by some brethren lacking experience. But their work shows the character of the workman. They scatter and confuse, but do not gather in and build up. A few may receive the truth as the fruit of their labors, but these generally rise no higher than those from whom they learned the truth. The same lack which marked their own course is seen in their converts. 1T 442.2"
Both passages use the metaphor of 'fruit' to evaluate the quality and character of someone's work or ministry. EGW applies it to the converts, while Matthew applies it to the teachers themselves.
"***** The Lord wants men who see the work in its greatness, and who understand the principles that have been interwoven with it from its rise. He will not have a worldly order of things come in to fashion the work in altogether different lines from those He has marked out for His people. The work must bear the character of its Originator.— Testimonies for the Church 7:209 . GW 463.1"
The EGW passage discusses the importance of the work bearing the character of its Originator, which thematically aligns with the idea in Matthew 7:16 that one can discern the nature of something by its fruits. The work should reflect its divine origin.
"The prosperity of the cause of God depends much upon the ministers who labor in the gospel field. Those who teach the truth should be devotional, self-sacrificing, godly men who understand their business and go about doing good because they know that God has called them to the work, men who feel the worth of souls and will bear burdens and responsibilities. A thorough workman is known by the perfection of his work. 1T 442.1"
Matthew 7:16 speaks of judging by fruits. EGW's statement about a 'thorough workman' being known by the perfection of his work is a clear parallel to this principle. The quality of the minister's work is the 'fruit' by which they are known.
"What do students carry with them when they leave school? Where are they going? What are they to do? Have they the knowledge that will enable them to teach others? Have they been educated to be true fathers and mothers? Can they stand at the head of a family as wise instructors? The only education worthy of the name is that which leads young men and young women to be Christlike, which fits them to bear life's responsibilities, fits them to stand at the head of their families. Such an education is not to be acquired by a study of heathen classics. MH 444.3"
Both passages discuss the importance of the outcome or 'fruit' of one's actions or education. Matthew 7:16 speaks of judging by fruits, while the EGW passage speaks of the fruits of education.
Matthew 7:16-20
"Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them."
"Never should their deportment militate against the precepts they seek to inculcate. They must maintain purity of heart and life if they would have their children pure. They must train and discipline self if they would have their children subject to discipline. They must set before their children an example worthy of imitation. Should they be remiss in this respect, what will they answer if the children entrusted to them stand before the bar of heaven as witnesses to their neglect? How terrible will be their realization of loss and failure as they face the Judge of all the earth! CT 128.3"
Both passages emphasize the importance of example and the consequences of failing to live according to the principles one teaches. Matthew 7:16-20 speaks of judging by fruits, while EGW speaks of parents' actions influencing their children and facing judgment for their neglect. The connection is thematic, focusing on the impact of one's actions.
Matthew 7:17
"Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit."
"Christ has said: “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.” “Wherefore by their fruits ye shall know them.” The deeds of a man's life are the fruit he bears. If he is unfaithful and dishonest in temporal matters he is bringing forth briers and thorns; he will be unfaithful in the religious life and will rob God in tithes and offerings. 4T 311.2"
EGW directly quotes Matthew 7:17.
"The good tree will produce good fruit. If the fruit is unpalatable and worthless, the tree is evil. So the fruit borne in the life testifies as to the condition of the heart and the excellence of the character. Good works can never purchase salvation, but they are an evidence of the faith that acts by love and purifies the soul. And though the eternal reward is not bestowed because of our merit, yet it will be in proportion to the work that has been done through the grace of Christ. DA 314.2"
The EGW passage directly references the good tree/good fruit analogy, which is a clear allusion to Matthew 7:17. The surrounding context in EGW further explains the meaning of this analogy in the context of Christian living.
"As the Lord's vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God's planting. COL 285.2"
Both passages discuss the concept of good and bad fruit representing the actions and character of individuals or groups. EGW expands on the specific types of 'evil fruit' produced by the heathen nations, providing a more detailed application of the principle found in Matthew.
The law of God will be satisfied with nothing short of perfection, of perfect and entire obedience to all its claims. To come halfway to its requirements, and not render perfect and thorough obedience, will avail nothing. The worldling and the infidel admire consistency and have ever been powerfully convicted that God was of a truth with His people when their works correspond with their faith. “By their fruits ye shall know them.” Every tree is known by its own fruits. Our words, our actions, are the fruit we bear. There are many who hear the sayings of Christ, but do them not. They make a profession, but their fruits are such as to disgust unbelievers. They are boastful, and pray and talk in a self-righteous manner, exalting themselves, recounting their good deeds, and, like the Pharisee, virtually thanking God that they are not as other men. Yet these very ones are crafty, and overreach in business deal. Their fruits are not good. Their words and acts are wrong, and yet they seem to …
EGW uses the 'fruit' metaphor from Matthew 7 to illustrate the importance of actions aligning with faith. She directly quotes 'By their fruits ye shall know them' and expands on the idea of good and bad fruit representing genuine and hypocritical behavior.
Those engaged in the work of God cannot serve His cause acceptably unless they make the best use possible of the religious privileges they enjoy. We are as trees planted in the garden of the Lord; and He comes to us seeking the fruit He has a right to expect. His eye is upon each of us; He reads our hearts and understands our lives. This is a solemn search, for it has reference to duty and to destiny; and with what interest is it prosecuted. Let each of those to whom are committed sacred trusts inquire: “How do I meet the inspecting eye of God? Is my heart cleansed from its defilement? or have its temple courts become so desecrated, so occupied with buyers and sellers, that Christ finds no room?” The bustle of business, if continuous, will dry up spirituality and leave the soul Christless. Although they may profess the truth, yet if men pass along day by day with no living connection with God, they will be led to do strange things; decisions will be made not in accordance with the will…
The EGW passage uses the metaphor of trees bearing fruit to represent the spiritual condition of individuals, mirroring the imagery in Matthew 7:17. The connection is thematic and relevant.
"God does not accept the most splendid service unless self is laid upon the altar, a living, consuming sacrifice. The root must be holy, else there can be no sound, healthy fruit, which alone is acceptable to God. The heart must be converted and consecrated. The motives must be right. The inner lamp must be supplied with the oil that flows from the messengers of heaven through the golden tubes into the golden bowl. The Lord's communication never comes to man in vain. 7T 248.3"
The EGW passage speaks of the necessity of a holy root to produce sound, healthy fruit acceptable to God. This directly parallels Matthew 7:17, which states that a good tree brings forth good fruit, and a corrupt tree brings forth evil fruit. Both passages emphasize the connection between inner character and outward actions.
"***** God does not accept the most splendid service unless self is laid upon the altar, a living, consuming sacrifice. The root must be holy, else there can be no sound, healthy fruit, which alone is acceptable to God.... While worldly ambitions, worldly projects, and the greatest plans and purposes of men, will perish like the grass, “they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.” [ Daniel 12:3 .]— Testimonies for the Church 7:248, 249 . GW 371.2"
EGW's statement about the 'root' needing to be holy to produce 'sound, healthy fruit' directly reflects the principle taught in Matthew 7:17 regarding good trees bearing good fruit.
"But those who doubt God's promises and distrust the assurance of His grace are dishonoring Him; and their influence, instead of drawing others to Christ, tends to repel them from Him. They are unproductive trees, that spread their dark branches far and wide, shutting away the sunlight from other plants, and causing them to droop and die under the chilling shadow. The lifework of these persons will appear as a never-ceasing witness against them. They are sowing seeds of doubt and skepticism that will yield an unfailing harvest. GC 527.4"
Both passages use the metaphor of a tree to describe the impact of a person's actions. The EGW passage expands on the idea of a 'corrupt tree' by describing the negative influence of those who doubt God's promises, while Matthew 7:17 speaks more generally about good and bad fruit.
"To the parents of these children I would say: You have brought children into the world to be only a curse to society. They are unruly, passionate, quarrelsome, and vicious. Their influence upon others is corrupting. They bear the stamp of the father's character, of his base passions. His hasty, violent temper is reflected in them. These parents should long ago have removed to the country, thus separating themselves and children from the society of those whom they could not benefit, but would only harm. Steady industry upon a farm would have proved a blessing to these children, and constant employment, as their strength could bear, would have given them less opportunity to corrupt their own bodies by self-abuse, and would have prevented them from instructing a large number in this hellish practice. Labor is a great blessing to all children, especially to that class whose minds are naturally inclined to vice and depravity. 2T 402.2"
Both passages discuss the idea of parents' character influencing their children. Matthew 7:17 uses the analogy of a tree bearing fruit, while the EGW passage speaks of children bearing the 'stamp' of their father's character and passions. The connection is thematic, dealing with the transmission of character traits from parents to children.
"In the spiritual as in the natural world, obedience to the laws of God is the condition of fruit bearing. And when men teach the people to disregard God's commandments, they are preventing them from bearing fruit to His glory. They are guilty of withholding from the Lord the fruits of His vineyard. COL 305.5"
The EGW passage uses the metaphor of fruit bearing to illustrate the consequences of obedience or disobedience to God's laws, which is a thematic parallel to Matthew 7:17, where good and corrupt trees are distinguished by the fruit they bear.
"A grove of evergreens was presented before me. Several, including myself, were laboring among them. I was bidden to closely inspect the trees and see if they were in a flourishing condition. I observed that some were being bent and deformed by the wind, and needed to be supported by stakes. I was carefully removing the dirt from the feeble and dying trees to ascertain the cause of their condition. I discovered worms at the roots of some. Others had not been watered properly and were dying from drought. The roots of others had been crowded together to their injury. My work was to explain to the workmen the different reasons why these trees did not prosper. This was necessary from the fact that trees in other grounds were liable to be affected as these had been, and the cause of their not flourishing and how they should be cultivated and treated must be made known. 1T 632.1"
Both passages use the tree and fruit analogy to describe spiritual condition. The EGW passage describes tending to trees that are not flourishing, while the verse speaks of good and corrupt trees bearing corresponding fruit.
"Worldly policy and the undeviating principles of righteousness do not blend into each other imperceptibly, like the colors of the rainbow. Between the two a broad, clear line is drawn by the eternal God. The likeness of Christ stands out as distinct from that of Satan as midday in contrast with midnight. And only those who live the life of Christ are His co-workers. If one sin is cherished in the soul, or one wrong practice retained in the life, the whole being is contaminated. The man becomes an instrument of unrighteousness. DA 313.1"
Both passages discuss the idea that inner corruption leads to outward manifestations of evil. While not a direct principle, there's a clear thematic connection.
"In these matters, teachers are too often controlled by ambitious and selfish motives. While they labor with no higher object, they cannot inspire their pupils with noble desires or purposes. The keen, active minds of the youth are quick to detect every defect of character, and they will copy defects far more readily than they will the graces of the Holy Spirit. CT 232.2"
Both passages discuss the influence of character, good or bad, on others. The EGW passage focuses on teachers and students, while the Bible verse uses the analogy of trees and fruit. The connection is thematic rather than a direct principle.
Parents would better burn the idle tales of the day and the novels as they come into their houses. It would be a mercy to the children. Encourage the reading of these storybooks, and it is like enchantment. It bewilders and poisons the mind. Parents, I saw that unless you awake to the eternal interest of your children, they will surely be lost through your neglect. And the possibility that unfaithful parents will be saved themselves is very small. Parents should be exemplary. They should exert a holy influence in their families. They should let their dress be modest, different from the world around them. As they value the eternal interest of their children, they should rebuke pride in them, faithfully rebuke it, and encourage it not in word or deed. Oh, the pride that was shown me of God's professed people! It has increased every year, until it is now impossible to designate professed advent Sabbathkeepers from all the world around them. I saw that this pride must be torn out of our fa…
The EGW passage discusses the importance of parents raising their children in a godly manner, avoiding worldly influences. The verse from Matthew speaks of good trees bearing good fruit, which can be applied to the idea of parents raising children who exhibit godly characteristics. The connection is thematic, but not a strong direct principle.
Matthew 7:18
"A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit."
"cannot produce evil fruit. 1T 454.2"
EGW directly alludes to Matthew 7:18.
Matthew 7:19
"Every tree that bringeth not forth good fruit is hewn down, and cast into the fire."
"***** There is danger that our restaurants will be conducted in such a way that our helpers will work very hard day after day and week after week, and yet not be able to point to any good accomplished. This matter needs careful consideration. We have no right to bind our young people up in a work that yields no fruit to the glory of God. 7T 120.2"
The EGW passage warns against restaurant work that yields no spiritual fruit, mirroring the sentiment in Matthew 7:19 about trees that do not bear good fruit being cut down. The connection is strong and relevant.
"When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God's people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear “fair as the moon, clear as the sun, and terrible as an army with banners.” 5T 81.2"
Both passages discuss the cutting down of unfruitful trees, representing the judgment of those who do not bear good fruit.
"The barren tree receives the rain and the sunshine and the gardener's care. It draws nourishment from the soil. But its unproductive boughs only darken the ground, so that fruit-bearing plants cannot flourish in its shadow. So God's gifts, lavished on you, convey no blessing to the world. You are robbing others of privileges that, but for you, might be theirs. COL 217.1"
Both passages discuss the fate of trees that do not bear good fruit, which is to be cut down. EGW's passage uses the imagery of the barren tree to illustrate the consequences of not using God's gifts to bless the world, aligning with the warning in Matthew 7:19.
Matthew 7:20
"Wherefore by their fruits ye shall know them."
“What reserve power has the Lord with which to reach those who have cast aside His warnings and reproofs, and have accredited the Testimonies of the Spirit of God to no higher source that human wisdom? In the judgment, what can you who have done this, offer to God as an excuse for turning from the evidences He has given you that God was in the work? ‘By their fruits ye shall know them.’ I would not now rehearse before you the evidences given in the past two years of the dealings of God by His chosen servants; but the present evidence of His working is revealed to you, and you are now under obligation to believe. You cannot neglect God's messages of warning, you cannot reject them or treat them lightly, but at the peril of infinite loss. LS 324.3 “Caviling, ridicule, and misrepresentation can be indulged in only at the expense of the debasement of your own souls. The use of such weapons does not gain precious victories for you, but rather cheapens the mind, and separates the soul from G…
The EGW passage directly quotes Matthew 7:20: 'By their fruits ye shall know them.' This is a clear and undeniable explicit allusion.
"Men and women professing godliness and expecting translation to heaven without seeing death, I warn you to be less greedy of gain, less self-caring. Redeem your godlike manhood, your noble womanhood, by noble acts of disinterested benevolence. Heartily despise your former avaricious spirit and regain true nobility of soul. From what God has shown me, unless you zealously repent, Christ will spew you out of His mouth. Sabbathkeeping Adventists profess to be followers of Christ, but the works of many of them belie their profession. “Ye shall know them by their fruits.” “Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven.” 1T 482.1"
EGW directly quotes Matthew 7:20.
"All things are to be treated according to the apostle's rule: “Prove all things; hold fast that which is good;” and to be tested by the Saviour's standard: “By their fruits ye shall know them.” Appealing to this standard in behalf of what claims to be a manifestation of the gift of prophecy, we commend this volume to the consideration of those who believe that the Bible is the word of God, and that the church is the body of which Christ is head. PP 28.3"
EGW directly quotes Matthew 7:20.
"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 quotes Matthew 7:20.
"“By their fruits ye shall know them” ( Matthew 7:20 ), the Saviour declared. All the true followers of Christ bear fruit to His glory. Their lives testify that a good work has been wrought in them by the Spirit of God, and their fruit is unto holiness. Their lives are elevated and pure. Right actions are the unmistakable fruit of true godliness, and those who bear no fruit of this kind reveal that they have no experience in the things of God. They are not in the Vine. Said Jesus, “Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me. I am the Vine, ye are the branches: he that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing.” John 15:4, 5 . CT 329.1"
Ellen White directly references Matthew 7:20 in this passage.
"The lesson applies to believers in every age. “By their fruits ye shall know them.” Matthew 7:20 . The inward adorning of a meek and quiet spirit is priceless. In the life of the true Christian the outward adorning is always in harmony with the inward peace and holiness. “If any man will come after Me,” Christ said, “let him deny himself, and take up his cross, and follow Me.” Matthew 16:24 . Self-denial and sacrifice will mark the Christian's life. Evidence that the taste is converted will be seen in the dress of all who walk in the path cast up for the ransomed of the Lord. AA 523.2"
Ellen White directly references Matthew 7:20 in this passage.
"and the enemies of our faith have had occasion to reproach Sabbathkeepers. They judge of the tree by its fruits. 1T 337.2"
EGW directly uses the phrase 'judge of the tree by its fruits,' which is a clear allusion to Matthew 7:20.
"Many go directly contrary to the above scripture. They do walk in craftiness, and handle the word of God deceitfully. They do not exemplify the truth in their lives. They have special exercises upon sanctification, yet cast the word of God behind them. They pray sanctification, sing sanctification, and shout sanctification. Men with corrupt hearts put on the air of innocence, and profess to be consecrated; but this is no evidence that they are right. Their deeds testify of them. Their consciences are seared, but the day of God's visitation is coming, and every man's work shall be manifest, of what sort it is. And every man shall receive according to his deeds. 1T 338.1"
The EGW passage directly echoes the sentiment of Matthew 7:20, emphasizing that outward actions reveal inner character. The phrase 'Their deeds testify of them' is a clear parallel to 'by their fruits ye shall know them.'
"Who would nourish those who should take their stand to obey all of God's commandments? Who would be nursing fathers and nursing mothers to those who need help and strength? Do these brethren know what they are doing? They are standing directly in the way of sinners. They are blocking up the way by their own wrong course. The blood of souls will be on their garments unless they repent and entirely change their course. Do these disaffected ones think that they are right and the body of Sabbathkeepers deluded? By their fruits ye shall know them.” Whom is God blessing? Whom is He leading? Who are at work for Him? Who are doing good in laboring to get the truth before other minds? Do these men think that the body will come to them and give up their experience and views to follow the judgment of these unconsecrated ones? or will they come into harmony with the body? 4T 238.2"
The EGW passage directly quotes Matthew 7:20.
"Those who are acquainted with your course will say that your profession, your teachings, and your life do not agree. They see that your fruits are not good, and decide that you do not believe the things you teach to others. They conclude that all ministers are like yourself, and that sacred and eternal truths are, after all, a deception. Who will be responsible for such impressions and such deplorable results? May you see the heavy weight that rests upon you in consequence of your selfishness, which is a curse to yourself and to all around you. 2T 543.1"
The EGW passage directly applies the principle of judging by fruits, as stated in Matthew 7:20. It explicitly mentions that people judge the minister's faith based on his actions and the 'fruits' of his life.
“By their fruits ye shall know them.” Christ has not been revealed in your deportment toward some who were much nearer the kingdom of heaven than yourselves. The Lord has opened before you your wrong toward His children—your want of mercy and love, your determination to control minds and make them see things just as you see them. And when light came to you, what course did you take? Did you merely admit that you were wrong, or did you heartily confess your error and humble your proud hearts before God? Did you cast aside your ways and accept God's teachings? Did you go to the very ones you had bruised and wounded, and say: “I have been wrong; I have sinned against you. Forgive me. I have failed; I have worked in my own spirit. I had a zeal, but not according to knowledge. It was the spirit of Jehu, rather than the meekness and lowliness of Christ. The word of God directs: ‘Confess your faults one to another, and pray one for another, that ye may be healed.’ Will you pray for me that Go…
The EGW passage directly quotes Matthew 7:20 ('By their fruits ye shall know them.') and applies it to the behavior of individuals.
"How is our light to shine forth to the world unless it be by our consistent Christian life? How is the world to know that we belong to Christ, if we do nothing for Him? Said our Saviour: “Ye shall know them by their fruits.” And again: “He that is not with Me is against Me.” There is no neutral ground between those who work to the utmost of their ability for Christ and those who work for the adversary of souls. Everyone who stands as an idler in the vineyard of the Lord is not merely doing nothing himself, but he is a hindrance to those who are trying to work. Satan finds employment for all who are not earnestly striving to secure their own salvation and the salvation of others. 5T 393.3"
EGW directly quotes Matthew 7:20 ('Ye shall know them by their fruits.') to support her argument about the importance of a consistent Christian life. This is a clear and direct allusion.
"“‘Their fruit is such as to show that the source from which they spring is the opposite of evil. LS 469.5"
The EGW quote directly references the concept of judging by fruits, which is the central point of Matthew 7:20. This is a clear and explicit allusion.
Some of these persons have exercises which they call gifts and say that the Lord has placed them in the church. They have an unmeaning gibberish which they call the unknown tongue, which is unknown not only by man but by the Lord and all heaven. Such gifts are manufactured by men and women, aided by the great deceiver. Fanaticism, false excitement, false talking in tongues, and noisy exercises have been considered gifts which God has placed in the church. Some have been deceived here. The fruits of all this have not been good. “Ye shall know them by their fruits.” Fanaticism and noise have been considered special evidences of faith. Some are not satisfied with a meeting unless they have a powerful and happy time. They work for this and get up an excitement of feeling. But the influence of such meetings is not beneficial. When the happy flight of feeling is gone, they sink lower than before the meeting because their happiness did not come from the right source. The most profitable meeti…
The EGW passage directly quotes 'Ye shall know them by their fruits' when discussing false gifts and fanaticism, making it a clear and direct allusion to Matthew 7:20.
The law of God will be satisfied with nothing short of perfection, of perfect and entire obedience to all its claims. To come halfway to its requirements, and not render perfect and thorough obedience, will avail nothing. The worldling and the infidel admire consistency and have ever been powerfully convicted that God was of a truth with His people when their works correspond with their faith. “By their fruits ye shall know them.” Every tree is known by its own fruits. Our words, our actions, are the fruit we bear. There are many who hear the sayings of Christ, but do them not. They make a profession, but their fruits are such as to disgust unbelievers. They are boastful, and pray and talk in a self-righteous manner, exalting themselves, recounting their good deeds, and, like the Pharisee, virtually thanking God that they are not as other men. Yet these very ones are crafty, and overreach in business deal. Their fruits are not good. Their words and acts are wrong, and yet they seem to …
EGW directly quotes Matthew 7:20 ('By their fruits ye shall know them.') and elaborates on its meaning in the context of Christian living.
"God proves His people in this world. This is the fitting-up place to appear in His presence. Here, in this world, in these last days, persons will show what power affects their hearts and controls their actions. If it is the power of divine truth, it will lead to good works. It will elevate the receiver, and make him noblehearted and generous, like his divine Lord. But if evil angels control the heart, it will be seen in various ways. The fruit will be selfishness, covetousness, pride, and evil passions. 1T 188.1"
The EGW passage directly echoes the principle of judging by fruits, elaborating on the types of fruits produced by different influences.
"“By their fruits ye shall know them.” All the followers of Christ bear fruit to His glory. Their lives testify that a good work has been wrought in them by the Spirit of God, and their fruit is unto holiness. Their lives are elevated and pure. Those who bear no fruit have no experience in the things of God. They are not in the Vine. Read John 15:4, 5 : “Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me. I am the Vine, ye are the branches: He that abideth in Me, and I in him, the same bringeth forth much fruit: for without Me ye can do nothing.” 1T 289.1"
EGW directly quotes and uses the phrase 'By their fruits ye shall know them,' which is a direct quote from Matthew 7:20. This is a clear and intentional allusion.
"“Our blessed Lord voiced the calmest judgment of the human heart when He said that a tree is known by its fruits. In the light of this, the life of our sister, and its blessed influence upon all whose lives it has touched, are a witness of her character and work. She ‘being dead yet speaketh.’” LS 460.2"
The EGW passage directly quotes and applies the principle from Matthew 7:20 about knowing a tree by its fruits to assess Mrs. White's character and work.
Chapter 117—The Christian's Watchword Dear Brother B, I was shown that you move much from feeling instead of from firm principle. You lack a deep and thorough experience in the things of God. You need to be wholly converted to the truth. When a man's heart is fully converted, all that he possesses is consecrated to the Lord. This consecration you have not yet experienced. You love the truth in word, but do not manifest that love in your deeds and by your fruits. Your acts, your deeds, are evidences of the sincerity of your love, or of your indifference to God, His cause, and your fellow men. 1T 690.1 How did Christ manifest His love for poor mortals? By the sacrifice of His own glory, His own riches, and even His most precious life. Christ consented to a life of humiliation and great suffering. He submitted to the cruel mockings of an infuriated, murderous multitude, and to the most agonizing death upon the cross. Said Christ: “This is My commandment, That ye love one another, as I hav…
The EGW passage directly references the principle of judging by fruits, echoing Matthew 7:20.
William Miller had no sympathy with those influences that led to fanaticism. He declared, with Luther, that every spirit should be tested by the word of God. “The devil,” said Miller, “has great power over the minds of some at the present day. And how shall we know what manner of spirit they are of? The Bible answers: ‘By their fruits ye shall know them.’... There are many spirits gone out into the world; and we are commanded to try the spirits. The spirit that does not cause us to live soberly, righteously, and godly, in this present world, is not the Spirit of Christ. I am more and more convinced that Satan has much to do in these wild movements.... Many among us who pretend to be wholly sanctified, are following the traditions of men, and apparently are as ignorant of truth as others who make no such pretensions.”—Bliss, pages 236, 237. “The spirit of error will lead us from the truth; and the Spirit of God will lead us into truth. But, say you, a man may be in an error, and think h…
The EGW passage directly quotes Matthew 7:20.
Often the question arises, Why, then, are there so many, claiming to believe God's word, in whom there is not seen a reformation in words, in spirit, and in character? Why are there so many who cannot bear opposition to their purposes and plans, who manifest an unholy temper, and whose words are harsh, overbearing, and passionate? There is seen in their lives the same love of self, the same selfish indulgence, the same temper and hasty speech, that is seen in the life of the worldling. There is the same sensitive pride, the same yielding to natural inclination, the same perversity of character, as if the truth were wholly unknown to them. The reason is that they are not converted. They have not hidden the leaven of truth in the heart. It has not had opportunity to do its work. Their natural and cultivated tendencies to evil have not been submitted to its transforming power. Their lives reveal the absence of the grace of Christ, an unbelief in His power to transform the character. COL 9…
The EGW passage speaks about the lack of reformation in the lives of some believers and connects it to a lack of conversion. This directly reflects the principle in Matthew 7:20, which states that one can be known by their fruits. The absence of good fruit (reformation) indicates a lack of genuine conversion.
"This is the result of the work of the Spirit of God. There is no evidence of genuine repentance unless it works reformation. If he restore the pledge, give again that he had robbed, confess his sins, and love God and his fellow men, the sinner may be sure that he has found peace with God. Such were the effects that in former years followed seasons of religious awakening. Judged by their fruits, they were known to be blessed of God in the salvation of men and the uplifting of humanity. GC 462.3"
The EGW passage directly alludes to the principle of judging by fruits, as stated in Matthew 7:20, and applies it to the evidence of genuine repentance.
"The real character of the church is measured, not by the high profession she makes, not by the names enrolled on her books, but by what she is actually doing for the Master, by the number of her persevering, faithful workers. Personal, unselfish effort will accomplish more for the cause of Christ than can be wrought by sermons or creeds. GW 200.2"
EGW directly applies the principle of judging by fruits (actions) from Matthew 7:20 to the church, stating that the church's true character is measured by its actions, not just its profession.
"This principle bears with equal weight upon a question that has long agitated the Christian world,—the question of apostolic succession. Descent from Abraham was proved, not by name and lineage, but by likeness of character. So the apostolic succession rests not upon the transmission of ecclesiastical authority, but upon spiritual relationship. A life actuated by the apostles’ spirit, the belief and teaching of the truth they taught, this is the true evidence of apostolic succession. This is what constitutes men the successors of the first teachers of the gospel. DA 467.1"
The EGW passage uses the principle of judging by fruits (character and actions) to evaluate apostolic succession, arguing that it's not about lineage but about embodying the spirit and teachings of the apostles. This directly applies the principle found in Matthew 7:20.
Some, I was shown, could receive the published visions, judging of the tree by its fruits. Others are like doubting Thomas; they cannot believe the published Testimonies , nor receive evidence through the testimony of others; but must see and have the evidence for themselves. Such must not be set aside, but long patience and brotherly love should be exercised toward them until they find their position and become established for or against. If they fight against the visions, of which they have no knowledge; if they carry their opposition so far as to oppose that in which they have had no experience, and feel annoyed when those who believe that the visions are of God speak of them in meeting, and comfort themselves with the instruction given through vision, the church may know that they are not right. God's people should not cringe and yield, and give up their liberty to such disaffected ones. God has placed the gifts in the church that the church may be benefited by them; and when profe…
The EGW passage uses the phrase 'judging of the tree by its fruits,' which is a direct reference to the principle taught in Matthew 7:20.
"I was shown that this scripture does not apply to those who have the cause of God at heart, and use their means humbly to advance it. I was directed to these texts: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” “By their fruits ye shall know them.” I was shown that Scripture testimony will harmonize when it is rightly understood. The good works of the children of God are the most effectual preaching that the unbeliever has. He thinks that there must be strong motives that actuate the Christian to deny self, and use his possessions in trying to save his fellow men. It is unlike the spirit of the world. Such fruits testify that the possessors are genuine Christians. They seem to be constantly reaching upward to a treasure that is imperishable. 1T 193.2"
EGW directly quotes Matthew 7:20.
"Thus it is with the truly righteous man. He is unconscious of his goodness and piety. Religious principle has become the spring of his life and conduct, and it is just as natural for him to bear the fruits of the Spirit as for the fig tree to bear figs or for the rosebush to yield roses. His nature is so thoroughly imbued with love for God and his fellow men that he works the works of Christ with a willing heart. SL 13.1"
Both passages connect righteous living with producing good 'fruit.' Matthew 7:20 states that we will know people by their fruits, and the EGW passage uses the analogy of fruit trees to describe how a righteous person naturally produces good works.
"“Every honest soul that may be deceived by these disaffected ones, will have the true light in regard to them, if every angel from heaven has to visit them, to enlighten their minds. We have nothing to fear in this matter. As we near the judgment, all will manifest their true character, and it will be made plain to what company they belong. The sieve is moving. Let us not say: Stay Thy hand, O God. The church must be purged, and it will be. God reigns; let the people praise Him. I have not the most distant thought of sinking down. I mean to be right and do right. The judgment is to set, the books are to be opened, and we are to be judged according to our deeds. All the falsehoods that may be framed against me will not make me any worse, nor any better unless they have a tendency to drive me nearer my Redeemer.” 1T 100.1"
The EGW passage discusses discerning true character and belonging through manifestations, directly echoing the principle of judging by fruits in Matthew 7:20.
"“And now also,” said the prophet, “the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.” Not by its name, but by its fruit, is the value of a tree determined. If the fruit is worthless, the name cannot save the tree from destruction. John declared to the Jews that their standing before God was to be decided by their character and life. Profession was worthless. If their life and character were not in harmony with God's law, they were not His people. DA 107.1"
The EGW passage directly applies the principle of judging by fruits, as stated in Matthew 7:20, to the Jews' standing before God. It's a clear application of the principle, not just a thematic similarity.
"unconsecrated life, that I fear you will never see just how hateful these traits of character are before God. I fear that you will not realize this sufficiently to put them away and become like your self-denying Redeemer, pure and unselfish, your life characterized by disinterested benevolence. Your influence and example are such as to cause some who love the truth and work of God, and who value our faith, to lose their spirit of self-sacrifice and their interest in the cause of present truth. Your selfish, covetous course begets the same spirit in them; and your disposition to grasp and advantage yourself, while professing to be a minister of righteousness, has closed the hearts of very many against giving of their means to advance the cause of truth. If ministers set the people an example of selfishness, that example will tell upon the cause of God with tenfold greater power than all their preaching can. 2T 545.1"
The EGW passage discusses the negative impact of the individual's actions and character on others and the cause of God, directly aligning with the principle in Matthew 7:20 that one's character is revealed by their actions ('fruits').
"Still I observed that some of those who claimed to be sanctified, manifested a bitter spirit when the subject of the soon coming of Christ was introduced. This did not seem to me a manifestation of the holiness which they professed. I could not understand why ministers from the pulpit should so oppose the doctrine that Christ's second coming was near. Reformation had followed the preaching of this belief, and many of the most devoted ministers and laymen had received it as the truth. It seemed to me that those who sincerely loved Jesus would be ready to accept the tidings of His coming, and rejoice that it was at hand. LS 29.1"
The EGW passage directly applies the principle of judging by fruits to those claiming sanctification but exhibiting a bitter spirit towards Christ's second coming. This aligns closely with the teaching in Matthew 7:20.
"When the testing time shall come, those who have made God's word their rule of life will be revealed. In summer there is no noticeable difference between evergreens and other trees; but when the blasts of winter come, the evergreens remain unchanged, while other trees are stripped of their foliage. So the falsehearted professor may not now be distinguished from the real Christian, but the time is just upon us when the difference will be apparent. Let opposition arise, let bigotry and intolerance again bear sway, let persecution be kindled, and the halfhearted and hypocritical will waver and yield the faith; but the true Christian will stand firm as a rock, his faith stronger, his hope brighter, than in days of prosperity. GC 602.1"
Both passages use the metaphor of 'fruits' or outward signs to distinguish between true and false believers, especially during times of testing. The EGW passage elaborates on this concept with the evergreen tree analogy.
"Luther's efforts on this occasion were not without good results. The large assembly present had opportunity to compare the two men, and to judge for themselves of the spirit manifested by them, as well as of the strength and truthfulness of their positions. How marked the contrast! The Reformer, simple, humble, firm, stood up in the strength of God, having truth on his side; the pope's representative, self-important, overbearing, haughty, and unreasonable, was without a single argument from the Scriptures, yet vehemently crying: “Retract, or be sent to Rome for punishment.” GC 137.2"
The contrast between Luther and the Pope's representative, highlighting their different spirits and arguments, directly reflects the principle of judging by fruits as stated in Matthew 7:20. The passage explicitly contrasts the character and actions of the two figures.
"The fact that a few fanatics worked their way into the ranks of Adventists is no more reason to decide that the movement was not of God than was the presence of fanatics and deceivers in the church in Paul's or Luther's day a sufficient excuse for condemning their work. Let the people of God arouse out of sleep and begin in earnest the work of repentance and reformation; let them search the Scriptures to learn the truth as it is in Jesus; let them make an entire consecration to God, and evidence will not be wanting that Satan is still active and vigilant. With all possible deception he will manifest his power, calling to his aid all the fallen angels of his realm. GC 398.1"
While not a direct quote, the EGW passage uses the principle of judging by fruits to defend the Adventist movement against accusations based on the presence of fanatics, drawing a parallel to similar issues in the early church and during the Reformation.
"Those who fail to manage wisely in temporal matters, generally lack in spiritual things. They fail to build up the church. They may possess natural talents and be called smart speakers, and yet lack moral worth. They may draw large congregations and raise considerable excitement; but when the fruit is sought for, there is very little, if any, to be found. Such men frequently get above the work and lose their love for the simplicity of the gospel. They are not sanctified through the truths they preach. This has been the case with Elder Hull. He has lacked that grace which establishes the soul and elevates and ennobles the character of the man. It is a good thing that the heart be established with grace. This is the ground of our steadfastness. 1T 438.2"
The EGW passage explicitly discusses the lack of fruit resulting from Elder Hull's ministry, directly mirroring the concept of judging by fruits in Matthew 7:20. The passage elaborates on the qualities that are lacking, leading to the absence of lasting spiritual results.
"It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, “The time of figs was not yet.” But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found “nothing but leaves.” It was a mass of pretentious foliage, nothing more. DA 581.4"
The EGW passage uses the fig tree as an analogy for outward appearance versus inner reality, which aligns with the general principle of judging by fruits in Matthew 7:20. The connection is thematic and illustrative.
"It is true that there may be an outward correctness of deportment without the renewing power of Christ. The love of influence and the desire for the esteem of others may produce a well-ordered life. Self-respect may lead us to avoid the appearance of evil. A selfish heart may perform generous actions. By what means, then, shall we determine whose side we are on? SC 58.1"
Both passages address the importance of inner transformation versus outward appearance. Matthew 7:20 speaks of judging by fruits, implying that outward actions reveal inner character. EGW expands on this by acknowledging that outward correctness can exist without genuine inner change, thus amplifying the need to discern true conversion.
God is testing the characters of all. He is proving their love for His cause and for the promulgation of the truth which they profess to consider of inestimable value. The Searcher of hearts is judging, by the fruits they bear, who are truly followers of Christ; who, like their divine Pattern, will renounce the honors and treasures of the world, and consent to be of no reputation, preferring the favor of God and the cross of Christ, that they may, in the end, secure the true riches, the treasure laid up in heaven, the recompense of reward—eternal glory. 2T 688.1 Those who do not really wish to know themselves will allow the reproofs and warnings to pass to others, and will not discern that their own cases are met, their errors and dangers pointed out. Earthly, selfish motives blind the mind and so operate upon the soul that it cannot be renewed in the divine image. Those who do not, by their own perverse natures, resist His will, will not be left in darkness, but will be renewed in kno…
EGW's statement that God is judging by the fruits they bear who are truly followers of Christ is a direct echo and application of the principle stated in Matthew 7:20.
"The Pharisees had exalted the first four commandments, which point out the duty of man to his Maker, as of far greater consequence than the other six, which define man's duty to his fellow man. As the result, they greatly failed of practical godliness. Jesus had shown the people their great deficiency, and had taught the necessity of good works, declaring that the tree is known by its fruits. For this reason He had been charged with exalting the last six commandments above the first four. DA 606.4"
Both passages connect actions/fruits with inner character. EGW uses the fruit analogy in the context of obedience to the commandments, while Matthew 7:20 is a more general statement. The connection is valid.
"As the worshipers of the true and living God we should bear fruit corresponding to the light and privileges we enjoy. Many are worshiping idols instead of the Lord of heaven and earth. Anything that men love and trust in instead of loving the Lord and trusting wholly in Him becomes an idol and is thus registered in the books of heaven. Even blessings are often turned into a curse. The sympathies of the human heart, strengthened by exercise, are sometimes perverted until they become a snare. If one is reproved, there are always some who will sympathize with him. They entirely overlook the harm that has been done to God's cause by the wrong influence of one whose life and character do not in any way resemble those of the Pattern. God sends His servants with a message to the people professing to be followers of Christ; but some are children of God only in name, and they reject the warning. 5T 250.1"
Both passages connect actions/behavior with being indicative of one's true allegiance or nature. EGW expands on the idea of 'fruit' to include worshiping idols.
"The Testing Time In summer, as we look upon the trees of the distant forest, all clothed with a beautiful mantle of green, we may not be able to distinguish between the evergreens and the other trees. But as winter approaches, and the frost king encloses them in his icy embrace, stripping the other trees of their beautiful foliage, the evergreens are readily discerned. Thus it will be with all who are walking in humility, distrustful of self, but clinging tremblingly to the hand of Christ. While those who are self-confident, and trust in their own perfection of character, lose their false robe of righteousness when subjected to the storms of trial, the truly righteous, who sincerely love and fear God, wear the robe of Christ's righteousness in prosperity and adversity alike. SL 11"
Matthew 7:20 states that we will know people by their fruits. EGW uses the analogy of evergreen trees remaining green in winter while other trees lose their leaves to illustrate how true righteousness is revealed during times of testing. The core idea of judging by outward manifestations of inner character connects the two passages.
"The love of the truth as it is in Jesus means the love of all that is comprised in the truth Christ taught. Let our teachers strive to follow His example, to cherish His spirit of tender sympathy. Let none leave the love of Christ out of their labors, but let each ask himself the questions, Is my life a consistent life? Am I guided by the Holy Spirit? It is the privilege of every teacher to reveal the power of a pure, consistent, Christ-loving workman. The spiritual-minded teacher will never have an uncertain religion. If he truly loves the service of Christ, he will have spiritual discernment and spiritual life. CT 362.2"
The EGW passage discusses the importance of a consistent, Christ-loving life, which aligns with the principle in Matthew 7:20 that one's actions (fruits) reveal their true nature.
"Such are the fruits of Bible conversion and sanctification; and it is because the great principles of righteousness set forth in the law of God are so indifferently regarded by the Christian world that these fruits are so rarely witnessed. This is why there is manifest so little of that deep, abiding work of the Spirit of God which marked revivals in former years. GC 478.1"
EGW directly connects the fruits of conversion and sanctification with the principles of righteousness in God's law, mirroring the sentiment of Matthew 7:20, which emphasizes knowing people by their fruits.
"I saw that God would work for the salvation of His people: that this misguided man would soon manifest himself, so that all the honest in heart would see that he was not actuated by a right spirit, and that his career would soon close. Soon afterward the snare was broken, and he had but little more influence over the brethren. He denounced the visions as being of the devil, and continued to follow his impressions, until his mind was deranged and his friends were obliged to confine him. At last he made a rope of some of his bed clothing, with which he hanged himself, and his followers were brought to realize the fallacy of his teachings. LS 86.4"
The EGW passage describes a man whose actions and ultimate demise revealed the falsity of his teachings. This aligns with the principle in Matthew 7:20 that one can discern truth from falsehood by observing the 'fruits' or consequences of a person's actions and teachings.
"Some have been so indiscreet as to talk out their pro-slavery principles—principles which are not heaven- born, but proceed from the dominion of Satan. These restless spirits talk and act in a manner to bring a reproach upon the cause of God. I will here give a copy of a letter written to Brother A, of Oswego County, New York: 1T 358.2"
The EGW passage discusses how the actions and words of pro-slavery advocates reveal the nature of their principles. This aligns with the principle in Matthew 7:20 that one can discern the nature of something by its fruits (actions, words, results).
"Thus volume 7 is devoted to only a few lines of instruction, but its vital counsels are far-reaching and have borne rich fruit. 7T 8.3"
The EGW passage states that the counsels in volume 7, though few, have borne rich fruit. This directly echoes the sentiment of Matthew 7:20, which emphasizes that one can discern the quality of something by its fruits or results. The connection is clear and meaningful.
"The plan that has been adopted, to have Elder Smith hold Biblical institutes in different states, is approved of God. Great good has been accomplished by these institutes, but all the time is not devoted to this work that would be profitable to our young ministers and to the cause of God. The fruits of the efforts that have already been made can never be fully realized in this life, but will be seen in eternity. 4T 407.2"
The EGW passage uses the concept of 'fruits' to describe the lasting impact of Elder Smith's work, which aligns with the principle in Matthew 7:20 that one can be known by their fruits. While not a direct quote, the thematic connection is present.
"There is chaff among us, and this is why we are so weak. Some are constantly leaning to the world. Their views and feelings harmonize much better with the spirit of the world than with that of Christ's self-denying followers. It is perfectly natural for them to prefer the company of those whose spirit will best agree with their own. And such have quite too much influence among God's people. They take part with them, and have a name among them, and are a text for unbelievers and the weak and unconsecrated ones in the church. These persons of two minds will ever have objections to the plain, pointed testimony which reproves individual wrongs. In this refining time these persons will either be wholly converted, and sanctified by obeying the truth, or they will be left with the world, where they belong, to receive their reward with them. 1T 288.2"
Both passages discuss identifying true followers by their actions and associations. EGW's passage elaborates on the characteristics of those who are not fully committed, aligning with the idea of judging by 'fruits'.
Matthew 7:21
"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."
"I was shown that the following scripture is applicable to those who are under such a deception: “Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven. Many will say to Me in that day, Lord, Lord, have not we prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity.” 1T 416.2"
EGW directly quotes Matthew 7:21 to emphasize the importance of doing God's will, not just claiming to be a follower of Christ.
"In the sermon on the mount Christ said, “Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven.” Matthew 7:21 . The test of sincerity is not in words, but in deeds. Christ does not say to any man, What say ye more than others? but, “What do ye more than others?” Matthew 5:47 . Full of meaning are His words, “If ye know these things, happy are ye if ye do them.” John 13:17 . Words are of no value unless they are accompanied with appropriate deeds. This is the lesson taught in the parable of the two sons. COL 272.2"
Ellen White directly references Matthew 7:21 in this passage.
There was no arbitrary choice on the part of God by which Esau was shut out from the blessings of salvation. The gifts of His grace through Christ are free to all. There is no election but one's own by which any may perish. God has set forth in His word the conditions upon which every soul will be elected to eternal life— obedience to His commandments, through faith in Christ. God has elected a character in harmony with His law, and anyone who shall reach the standard of His requirement will have an entrance into the kingdom of glory. Christ Himself said, “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life.” John 3:36 . “Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven.” Matthew 7:21 . And in the Revelation He declares, “Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the ga…
Ellen White directly references Matthew 7:21 in this passage.
"It is not a conclusive evidence that a man is a Christian because he manifests spiritual ecstasy under extraordinary circumstances. Holiness is not rapture: it is an entire surrender of the will to God; it is living by every word that proceeds from the mouth of God; it is doing the will of our heavenly Father; it is trusting God in trial, in darkness as well as in the light; it is walking by faith and not by sight; it is relying on God with unquestioning confidence, and resting in His love. AA 51.2"
The EGW passage directly reflects the principle in Matthew 7:21 that outward profession is insufficient without obedience to God's will.
"Christ's dealing with the young man is presented as an object lesson. God has given us the rule of conduct which every one of His servants must follow. It is obedience to His law, not merely a legal obedience, but an obedience which enters into the life, and is exemplified in the character. God has set His own standard of character for all who would become subjects of His kingdom. Only those who will become co-workers with Christ, only those who will say, Lord, all I have and all I am is Thine, will be acknowledged as sons and daughters of God. All should consider what it means to desire heaven, and yet to turn away because of the conditions laid down. Think of what it means to say “No” to Christ. The ruler said, No, I cannot give You all. Do we say the same? The Saviour offers to share with us the work God has given us to do. He offers to use the means God has given us, to carry forward His work in the world. Only in this way can He save us. DA 523.1"
The EGW passage draws a direct principle from Matthew 7:21, emphasizing that true discipleship involves not just lip service but also obedience to God's will and a willingness to surrender all to Him.
"There are those who profess holiness, who declare that they are wholly the Lord's, who claim a right to the promises of God, while refusing to render obedience to His commandments. These transgressors of the law claim everything that is promised to the children of God; but this is presumption on their part, for John tells us that true love for God will be revealed in obedience to all His commandments. It is not enough to believe the theory of truth, to make a profession of faith in Christ, to believe that Jesus is no impostor, and that the religion of the Bible is no cunningly devised fable. “He that saith, I know Him, and keepeth not His commandments,” John wrote, “is a liar, and the truth is not in him. But whoso keepeth His word, in him verily is the love of God perfected: hereby know we that we are in Him.” “He that keepeth His commandments dwelleth in Him, and He in him.” 1 John 2:4, 5 ; 3:24 . AA 562.3"
The EGW passage directly echoes and expands upon the principle stated in Matthew 7:21, emphasizing that outward profession without obedience is insufficient.
"Not all who profess to keep the Sabbath will be sealed. There are many even among those who teach the truth to others who will not receive the seal of God in their foreheads. They had the light of truth, they knew their Master's will, they understood every point of our faith, but they had not corresponding works. These who were so familiar with prophecy and the treasures of divine wisdom should have acted their faith. They should have commanded their households after them, that by a well-ordered family they might present to the world the influence of the truth upon the human heart. 5T 213.2"
Both passages emphasize that profession of faith is insufficient without corresponding actions or obedience to God's will. EGW expands on this by applying it specifically to Sabbath keepers and those who teach the truth.
"The only question asked in the judgment will be, “Have they been obedient to My commandments?” Petty strife and contention over questions of no importance has no part in God's great plan. Those who teach the truth should be men of solid minds, who will not lead their hearers into a field of thistles, as it were, and leave them there. GW 315.1"
Both passages emphasize obedience to God's will/commandments as the key to entering the kingdom of heaven.
"Let us consider what the Bible teaches further concerning the ungodly and unrepentant, whom the Universalist places in heaven as holy, happy angels. GC 540.1"
EGW argues against Universalism by stating that the Bible does not teach that the ungodly go to heaven. Matthew 7:21 supports this by stating that not everyone who calls on the Lord will enter heaven, but only those who do the will of the Father. This is a thematic parallel.
"Today there is a class in our world who are self-righteous. They are not gluttons, they are not drunkards, they are not infidels; but they desire to live for themselves, not for God. He is not in their thoughts; therefore they are classed with unbelievers. Were it possible for them to enter the gates of the city of God, they could have no right to the tree of life, for when God's commandments were laid before them with all their binding claims they said, No. They have not served God here; therefore they would not serve Him hereafter. They could not live in His presence, and they would feel that any place was preferable to heaven. COL 270.2"
Both passages discuss the idea that outward appearances or claims of faith are insufficient for salvation; true obedience to God's will is required. EGW expands on this by describing a class of self-righteous individuals who, despite avoiding obvious sins, prioritize themselves over God.
"The religion of Christ is something more than talk. The righteousness of Christ consists in right actions and good works from pure, unselfish motives. Outside righteousness, while the inward adorning is wanting, will be of no avail. “This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin.” If we have not the light and love of God we are not His children. If we gather not with Christ we scatter abroad. We all have an influence, and that influence is telling upon the destiny of others for their present and future good or for their eternal loss. 3T 528.3"
The EGW passage discusses the importance of right actions and good works, echoing the principle in Matthew 7:21 that it is not enough to simply say 'Lord, Lord,' but one must do the will of the Father.
My labor has been most discouraging, as I have seen that what God designed has not been accomplished. Often I have inquired in distress: Of what account is all my labor? These brethren took this position: We believe the visions, but Sister White, in writing them, put in her own words, and we will believe that portion which we think is of God, and will not heed the other. This course they have pursued, and have not corrected their lives. They have professed to believe the visions, but have acted contrary to them. Their example and influence have raised doubts in the minds of others. It would have been better for the cause of present truth had they both opposed the gifts. Then the people would not have been deceived, and would not have stumbled over these blind teachers. We have hoped and prayed that they might get right, and exert a good influence upon the flock; but hope has died, and we cannot, dare not, hold our peace longer. We have wronged the church of God, in that we have not spo…
Both passages emphasize the importance of actions aligning with professed beliefs. Matthew 7:21 states that not everyone who says 'Lord, Lord' will enter the kingdom, but only those who do the Father's will. The EGW passage criticizes those who profess to believe the visions but act contrary to them.
There are those who profess to serve God, while they rely upon their own efforts to obey His law, to form a right character, and secure salvation. Their hearts are not moved by any deep sense of the love of Christ, but they seek to perform the duties of the Christian life as that which God requires of them in order to gain heaven. Such religion is worth nothing. When Christ dwells in the heart, the soul will be so filled with His love, with the joy of communion with Him, that it will cleave to Him; and in the contemplation of Him, self will be forgotten. Love to Christ will be the spring of action. Those who feel the constraining love of God, do not ask how little may be given to meet the requirements of God; they do not ask for the lowest standard, but aim at perfect conformity to the will of their Redeemer. With earnest desire they yield all and manifest an interest proportionate to the value of the object which they seek. A profession of Christ without this deep love is mere talk, d…
Both passages address the idea that outward profession without genuine obedience and love for God is insufficient for salvation. EGW expands on the idea of doing the will of the Father by emphasizing the role of love and internal transformation.
"Not all who profess to be workers for Christ are true disciples. Among those who bear His name, and who are even numbered with His workers, are some who do not represent Him in character. They are not governed by His principles. These persons are often a cause of perplexity and discouragement to their fellow workers who are young in Christian experience; but none need be misled. Christ has given us a perfect example. He bids us follow Him. MH 493.1"
Both passages address the issue of those who profess faith but do not live according to Christian principles.
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 …
The statement that a profession of Christianity without corresponding faith and works will avail nothing is a direct reflection of the principle that it is not enough to simply say 'Lord, Lord,' but to do the will of the Father.
"We can never be saved in indolence and inactivity. There is no such thing as a truly converted person living a helpless, useless life. It is not possible for us to drift into heaven. No sluggard can enter there. If we do not strive to gain an entrance into the kingdom, if we do not seek earnestly to learn what constitutes its laws, we are not fitted for a part in it. Those who refuse to co-operate with God on earth would not co-operate with Him in heaven. It would not be safe to take them to heaven. COL 280.2"
The EGW passage emphasizes the necessity of active obedience and striving to enter the kingdom of heaven, echoing the principle that merely saying 'Lord, Lord' is insufficient, as stated in Matthew 7:21.
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 address the importance of genuine action and obedience, not just profession of faith. Matthew 7:21 states that only those who *do* the will of the Father will enter the kingdom, while EGW criticizes those who 'profess to be Christ's followers, yet put forth no effort in spiritual things.'
"Desires for goodness and holiness are right as far as they go; but if you stop here, they will avail nothing. Many will be lost while hoping and desiring to be Christians. They do not come to the point of yielding the will to God. They do not now choose to be Christians. SC 47.2"
Both passages emphasize that good intentions or desires alone are insufficient for salvation. Matthew 7:21 highlights the necessity of doing God's will, while the EGW quote stresses the importance of yielding one's will to God and actively choosing to be a Christian.
"The apostle's words of warning to the Corinthian church are applicable to all time and are especially adapted to our day. By idolatry he meant not only the worship of idols, but self-serving, love of ease, the gratification of appetite and passion. A mere profession of faith in Christ, a boastful knowledge of the truth, does not make a man a Christian. A religion that seeks only to gratify the eye, the ear, and the taste, or that sanctions self- indulgence, is not the religion of Christ. AA 317.1"
The EGW passage emphasizes that a mere profession of faith is insufficient, echoing the principle in Matthew 7:21 that true discipleship requires doing the will of the Father. EGW elaborates on what constitutes a superficial religion, but the core principle is directly derived from the verse.
"Not lip service, not profession, but humble, devoted lives, is that for which God is seeking. Teachers and students are to know by experience what it means to live consecrated lives, which reveal the sacred principles that are the basis of Christian character. Those who give themselves to learn the way and will of God are receiving the highest education that it is possible for mortals to receive. They are building their experience, not on the sophistries of the world, but upon principles that are eternal. CT 35.3"
Both passages emphasize the importance of genuine action and devotion over mere words or profession of faith. The EGW passage expands on this idea in the context of education and Christian character, but the core principle is directly echoed from Matthew 7:21.
"Ministers who labor in towns and cities to present the truth should not feel content, nor that their work is ended, until those who have accepted the theory of the truth realize indeed the effect of its sanctifying power and are truly converted to God. God would be better pleased to have six truly converted to the truth as the result of their labors than to have sixty make a nominal profession and yet not be thoroughly converted. These ministers should devote less time to preaching sermons and reserve a portion of their strength to visit and pray with those who are interested, giving them godly instruction, to the end that they may “present every man perfect in Christ Jesus.” 4T 317.1"
The EGW passage echoes the sentiment of Matthew 7:21, emphasizing the importance of genuine conversion and doing God's will, rather than mere profession. It applies this principle to the work of ministers and the need for thorough conversion among those they reach.
"Not all who preach the truth to others are sanctified by it. Some have but faint views of the sacred character of the work. They fail to trust in God and to have all their works wrought in Him. Their inmost souls have not been converted. They have not in their daily life experienced the mystery of godliness. They are handling immortal truths, weighty as eternity, but are not careful and earnest to have these truths inwrought in their souls, made a part of themselves, so that they shall influence them in all they do. They are not so wedded to the principles which these truths inculcate that it is impossible to separate any part of the truth from them. 2T 334.3"
Both passages address the idea that simply professing faith is not enough; genuine faith must be accompanied by corresponding actions and a transformed life. Matthew 7:21 states that only those who do the will of the Father will enter the kingdom of heaven, while EGW emphasizes the importance of having truth 'inwrought' in one's soul and influencing their actions.
"The true Christian will love to wait and watch for the teachings of God and the leadings of His Spirit. But with many, religion is merely a form. Vital godliness is lacking. Many dare to say, I will do this, or that, or I will not do this; and the fear of offending God is scarcely thought of. Those thus described, I saw, could not enter heaven as they are. They may flatter themselves that they will be saved, but God has no pleasure in them. Their lives do not please Him. Their prayers are an offense to Him. 1T 152.4"
Both passages discuss the importance of doing God's will and not just paying lip service. EGW expands on the idea of 'vital godliness' being lacking, which aligns with the concept of doing the Father's will.
"body of the church. Many live for themselves alone. They look upon their lives with great complacency, flattering themselves that they are blameless, when in fact they are doing nothing for God and are living in direct opposition to His expressed word. The observance of external forms will never meet the great want of the human soul. A profession of Christ is not enough to enable one to stand the test of the day of judgment. There should be a perfect trust in God, a childlike dependence upon His promises, and an entire consecration to His will. 4T 18.1"
The EGW passage echoes the sentiment of Matthew 7:21, emphasizing that outward profession is insufficient and that obedience to God's will is essential for salvation. The principle of genuine faith being demonstrated through obedience is central to both passages.
Ever since your case was first presented to me in vision, I have seen a lack in you. Your mind is not elevated. You stand in the desk and handle the most holy, sacred, elevating truths in an able manner; but when treating upon the most solemn subjects, you often bring in something comical to create a smile, and this frequently destroys the force of your whole discourse. You handle solemn truths with ease, but do not live them, and that is the reason why the heavenly endorsement is lacking. Many whose ears you have pleased will talk of the smart discourse, the able preacher, but are no more impressed with the necessity of obeying the truth than before they listened to it. They go on transgressing God's law as before. It was the minister that pleased them, not the truths which he uttered. You remain at so great a distance from God that His power does not set home the truth. You should live religion at home, and it would have an influence to elevate your family, to elevate your wife. When…
The EGW passage aligns with the principle of Matthew 7:21. The minister's actions are not aligned with his words, and the EGW passage emphasizes the importance of 'doing' the truth, not just speaking it. This directly reflects the message of Matthew 7:21 about doing the will of the Father.
"A profession of faith and the possession of truth in the soul are two different things. The mere knowledge of truth is not enough. We may possess this, but the tenor of our thoughts may not be changed. The heart must be converted and sanctified. COL 97.2"
Both passages emphasize that merely professing faith is insufficient. Matthew 7:21 states that only those who do the will of the Father will enter the kingdom, while EGW states that merely knowing the truth is not enough; the heart must be converted.
"The testimony of the word of God is against this ensnaring doctrine of faith without works. It is not faith that claims the favor of Heaven without complying with the conditions upon which mercy is to be granted, it is presumption; for genuine faith has its foundation in the promises and provisions of the Scriptures. GC 472.2"
EGW directly addresses the concept of faith and works, echoing the sentiment in Matthew 7:21 that merely claiming faith is insufficient without demonstrating it through actions that align with God's will. The passage amplifies the principle that true faith is evidenced by obedience.
"It is not enough to merely profess to believe the truth. All the soldiers of the cross of Christ virtually obligate themselves to enter the crusade against the adversary of souls, to condemn wrong and sustain righteousness. But the message of the True Witness reveals the fact that a terrible deception is upon our people, which makes it necessary to come to them with warnings, to break their spiritual slumber, and arouse them to decided action. 3T 254.1"
Both passages emphasize that professing belief is insufficient and that genuine faith must be accompanied by action and obedience. The EGW passage highlights the need to 'condemn wrong and sustain righteousness,' echoing the principle that it is not enough to merely say 'Lord, Lord,' but to do the will of the Father.
"man. If they are doers of the word, which is plain and powerful in its simplicity, they will not fail to perfect Christian character. They will be sanctified through the truth, and through humble obedience to it will secure everlasting life. God wants servants that are true, not only in word, but in deed. Their fruits will show the genuineness of their faith. 2T 694.2"
Both passages highlight the importance of actions and deeds as evidence of genuine faith. The EGW passage emphasizes being "doers of the word" and producing "fruits" that demonstrate the genuineness of faith, directly reflecting the principle in Matthew 7:21 that merely saying "Lord, Lord" is insufficient for entering the kingdom of heaven.
"Some have been holding themselves ready to find fault and complain at any suggestion made. But few have had wisdom in this most trying time to think without prejudice and candidly tell what shall be done. I saw that those who have been forward to talk so decidedly about refusing to obey a draft do not understand what they are talking about. Should they really be drafted and, refusing to obey, be threatened with imprisonment, torture, or death, they would shrink and then find that they had not prepared themselves for such an emergency. They would not endure the trial of their faith. What they thought to be faith was only fanatical presumption. 1T 357.1"
Both passages address the importance of genuine action over mere words. Matthew 7:21 emphasizes doing the will of the Father, while the EGW passage critiques those who talk boldly but lack the inner strength to endure trials. The connection is thematic and relevant.
The fact that Satan claims that one whom he loved so well, and who hated God so perfectly, is now with the holy apostles and angels in glory, should be enough to remove the veil from all minds and discover to them the dark, mysterious works of Satan. He virtually says to the world and to infidels, “No matter how wicked you are, no matter whether you believe or disbelieve in God or the Bible, live as you please, heaven is your home; for all know that if Thomas Paine is in heaven, and so exalted, they will surely get there.” This is so glaring that all may see if they will. Satan is now doing, through individuals like Thomas Paine, what he has been trying to do since his fall. He is, through his power and lying wonders, tearing away the foundation of the Christian's hope and putting out the sun that is to light the narrow way to heaven. He is making the world believe that the Bible is uninspired, no better than a storybook, while he holds out something to take its place; namely, spiritua…
EGW's statement that Satan is trying to make people believe that it doesn't matter how they live because heaven is their home is a direct contradiction of the principle in Matthew 7:21, which states that only those who do the will of the Father will enter the kingdom of heaven.
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…
Both passages emphasize the importance of aligning one's will with God's will. The EGW passage expands on the idea of doing God's will rather than simply professing faith, which aligns with the theme of Matthew 7:21.
"It is possible to be a partial, formal believer, and yet be found wanting and lose eternal life. It is possible to practice some of the Bible injunctions and be regarded as a Christian, and yet perish because you lack qualifications essential to Christian character. If you neglect or treat with indifference the warnings that God has given, if you cherish or excuse sin, you are sealing your soul's destiny. You will be weighed in the balance and found wanting. Grace, peace, and pardon will be forever withdrawn; Jesus will have passed by, never again to come within reach of your prayers and entreaties. While mercy lingers, while the Saviour is making intercession, let us make thorough work for eternity. 6T 405.2"
Both passages discuss the idea that simply claiming to be a believer is not enough for salvation; actions and genuine transformation are required. This is a thematic parallel.
The law of God will be satisfied with nothing short of perfection, of perfect and entire obedience to all its claims. To come halfway to its requirements, and not render perfect and thorough obedience, will avail nothing. The worldling and the infidel admire consistency and have ever been powerfully convicted that God was of a truth with His people when their works correspond with their faith. “By their fruits ye shall know them.” Every tree is known by its own fruits. Our words, our actions, are the fruit we bear. There are many who hear the sayings of Christ, but do them not. They make a profession, but their fruits are such as to disgust unbelievers. They are boastful, and pray and talk in a self-righteous manner, exalting themselves, recounting their good deeds, and, like the Pharisee, virtually thanking God that they are not as other men. Yet these very ones are crafty, and overreach in business deal. Their fruits are not good. Their words and acts are wrong, and yet they seem to …
Both passages emphasize the importance of actions aligning with words and profession of faith. Matthew 7:21 states that not everyone who says 'Lord, Lord' will enter the kingdom, but only those who do the Father's will. EGW similarly stresses that hearing the sayings of Christ is not enough; one must also do them.
"But to pray in Christ's name means much. It means that we are to accept His character, manifest His spirit, and work His works. The Saviour's promise is given on condition. “If ye love Me,” He says, “keep My commandments.” He saves men, not in sin, but from sin; and those who love Him will show their love by obedience. DA 668.2"
Both passages emphasize that true faith is demonstrated through obedience and doing the will of the Father. The EGW passage connects loving Christ with keeping His commandments, while Matthew 7:21 states that only those who do the will of the Father will enter the kingdom of heaven. The connection is strong and relevant.
"I greatly fear that by your self-righteousness you are building around your souls barriers that nothing can break down. You have been no nearer to God, no more working His works, no more imbued with His Spirit, than the professors in the nominal churches. You have had no real sense of the sacredness of the Sabbath, and God has not accepted your observance of His holy day. You have had no true consecration, no sincere devotion. God has not been honored by either of you; you have not known Him experimentally. You have walked apart from Him so long that He is nearly a stranger to you. Spiritual things are spiritually discerned; but you have so long cultivated worldly tastes and habits that it will not be easy for you to bend your mind in an opposite direction. 5T 431.1"
Both passages address the issue of outward profession versus inward reality. Matthew 7:21 speaks of those who say 'Lord, Lord' but don't do the Father's will, while the EGW passage speaks of self-righteousness and a lack of genuine devotion.
"Those who endeavor to obey all the commandments of God will be opposed and derided. They can stand only in God. In order to endure the trial before them, they must understand the will of God as revealed in His word; they can honor Him only as they have a right conception of His character, government, and purposes, and act in accordance with them. None but those who have fortified the mind with the truths of the Bible will stand through the last great conflict. To every soul will come the searching test: Shall I obey God rather than men? The decisive hour is even now at hand. Are our feet planted on the rock of God's immutable word? Are we prepared to stand firm in defense of the commandments of God and the faith of Jesus? GC 593.2"
Both passages emphasize that true faith is demonstrated through obedience to God's will. The EGW passage speaks of understanding and acting in accordance with God's will, while the Matthew verse states that only those who do the will of the Father will enter the kingdom of heaven. The principle of obedience as a sign of true faith is directly present in both.
"But the claims of God are not recognized by all. It is those who profess to have accepted Christ's service who in the parable are represented as His own servants. COL 326.2"
Both passages highlight that merely professing faith is insufficient; true service and obedience are required. EGW's statement about 'those who profess to have accepted Christ's service' aligns with Matthew 7:21's emphasis on doing the will of the Father.
"I saw many traveling in this broad road who had the words written upon them: “Dead to the world. The end of all things is at hand. Be ye also ready.” They looked just like all the vain ones around them, except a shade of sadness which I noticed upon their countenances. Their conversation was just like that of the gay, thoughtless ones around them; but they would occasionally point with great satisfaction to the letters on their garments, calling for the others to have the same upon theirs. They were in the broad way, yet they professed to be of the number who were traveling the narrow way. Those around them would say: “There is no distinction between us. We are alike; we dress, and talk, and act alike.” 1T 128.2"
Both passages address the discrepancy between outward profession and inward reality. The EGW passage describes those who claim to be 'dead to the world' but live like the worldly, while Matthew 7:21 speaks of those who call Jesus 'Lord, Lord' but do not do the Father's will. The connection is thematic, not a direct quote or allusion.
Ten thousand times ten thousand may profess to obey the law and the gospel, and yet be living in transgression. Men may present in a clear manner the claims of truth upon others and yet their own hearts be carnal. Sin may be loved and practiced in secret. The truth of God may be no truth to them, because their hearts have not been sanctified by it. The love of the Saviour may exercise no constraining power over their base passions. We know by the history of the past that men may stand in sacred positions and yet handle the truth of God deceitfully. They cannot lift up holy hands to God, “without wrath and doubting.” This is because God has no control over their minds. The truth was never stamped upon their hearts. “With the heart man believeth unto righteousness.” “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.” Are you doing this? Many are not, and never have done it. Their conversion has been only superfic…
The EGW passage discusses those who profess obedience but live in transgression, which is a similar theme to Matthew 7:21, where Jesus states that not everyone who says 'Lord, Lord' will enter the kingdom. Both passages emphasize the importance of actions aligning with words.
No greater evidence need be asked that a person is at a great distance from Jesus, and living in neglect of secret prayer, neglecting personal piety, than the fact that he thus talks doubts and unbelief because his surroundings are not favorable. Such persons have not the pure, true, undefiled religion of Christ. They have a spurious article which the refining process will utterly consume as dross. As soon as God proves them, and tests their faith, they waver, they stand feebly, swaying first one way, then the other. They have not the genuine article that Paul possessed, that could glory in tribulation because “tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts.” They have a religion of circumstance. If all around them are strong in faith and courage in the ultimate success of the third angel's message, and no special influence is brought to bear against them, they then appear t…
Both passages address the idea that outward profession of faith is insufficient and that genuine faith is demonstrated through actions and a transformed life. EGW elaborates on the characteristics of a spurious faith, while Matthew 7:21 focuses on doing the will of the Father.
I speak to the workers in our College: You must not only profess to be Christians, but you must exemplify the character of Christ. Let the wisdom from above pervade all your instruction. In a world of moral darkness and corruption, let it be seen that the spirit by which you are moved to action, is from above, not from beneath. While you rely wholly upon your own strength and wisdom, your best efforts will accomplish little. If you are prompted by love to God, his law being your foundation, your work will be enduring. While the hay, wood, and stubble are consumed, your work will stand the test. The youth placed under your care you must meet again around the great white throne. If you permit your uncultivated manners, or uncontrolled tempers to bear sway, and thus fail to influence these youth for their eternal good, you must at that day, meet the grave consequences of your work. By a knowledge of the divine law, and obedience to its precepts, men may become the sons of God. By violatio…
Both passages emphasize that merely professing faith is insufficient; actions and obedience to God's will are essential for entering the kingdom of heaven. EGW expands on this by applying it specifically to teachers and their responsibility to exemplify Christ's character.
"The Lord wants you and your family to be Christians in every sense of the word and to show in your characters the sanctifying power of the truth. If you had formed such characters, your works would stand the test of the judgment; should the fires of the last day kindle upon your works as they now are, they would prove to be only hay, wood, and stubble. Do not think this severe; it is true. Self has been mingled with all your labors. Will you come up to the high standard? It will be like learning the first principles of what constitutes a Christian character. Christ said to the apostle Peter: “When thou art converted, strengthen thy brethren.” You, likewise, must be converted before you can do acceptable work for the Master. 5T 570.2"
Both passages address the importance of genuine faith and aligning one's actions with God's will. Matthew 7:21 warns against mere lip service, while EGW speaks of the need for a transformed character and works that will withstand judgment, referencing the hay, wood, and stubble analogy.
"Communion with God imparts to the soul an intimate knowledge of His will. But many who profess the faith know not what true conversion is. They have no experience in communion with the Father through Jesus Christ, and have never felt the power of divine grace to sanctify the heart. Praying and sinning, sinning and praying, their lives are full of malice, deceit, envy, jealousy, and self-love. The prayers of this class are an abomination to God. True prayer engages the energies of the soul and affects the life. He who thus pours out his wants before God feels the emptiness of everything else under heaven. “All my desire is before Thee,” said David, “and my groaning is not hid from Thee.” “My soul thirsteth for God, for the living God: when shall I come and appear before God?” “When I remember these things, I pour out my soul in me.” 4T 534.4"
Both passages discuss the importance of not just saying you are a believer, but actually living a life that reflects that belief.
This class are controlled by feeling. They have not depth and stability of character. Principle does not reach down deep, underlying the springs of action. They have in word exalted the truth, but are not doers of it. The seed of truth has not rooted down below the surface. The heart has not been renewed by the transforming influence of the Spirit of God. And when the truth calls for working men and women, when sacrifices have to be made for the truth's sake, they are somewhere else; and when trials and persecution come, they fall away because they have no depth of earth. The truth, plain, pointed, and close, is brought to bear upon the heart and reveals the deformity of character. Some will not bear this test, but frequently close their eyes to their imperfections; although their consciences tell them that the words spoken by the messengers of God, which bear so closely upon their Christian characters, are truth, yet they will not listen to the voice. They are offended because of the …
The EGW quote discusses those who exalt the truth in word but are not doers of it, which parallels Matthew 7:21, where Jesus states that not everyone who says 'Lord, Lord' will enter the kingdom, but only those who do the Father's will. Both passages highlight the importance of actions aligning with words.
"Those who profess to be Christians amid the perils of the last days, and do not imitate the humble, self- denying Pattern, place themselves in the enemy's ranks. He considers them his subjects, and they serve as important a purpose for him as do any of his subjects, for they have a name to live, and are dead. Others take them as an example, and by following them lose heaven, when, had these not professed to be Christians, their example would have been shunned. These unconsecrated professors are not aware of the weight of their influence. They make the conflict much more severe for those who would be God's peculiar people. Paul, in Titus 2:15 , refers to the people who are looking for the appearing of Christ. He says: “These things speak, and exhort, and rebuke with all authority. Let no man despise thee.” 1T 276.1"
Both passages address the hypocrisy of those who profess faith but do not live according to God's will. Matthew 7:21 speaks directly to the issue of saying 'Lord, Lord' without doing the Father's will, while the EGW passage discusses those who 'have a name to live, and are dead.'
"Consistency The characters of many who profess godliness are imperfect and one-sided. These show that as pupils in the school of Christ they have learned their lessons very imperfectly. Some who have learned to imitate Christ in meekness, do not show His diligence in doing good. Others are active and zealous, but they are boastful; they have never learned humility. Still others leave Christ out of their work. They may be pleasing in their manners; they may show sympathy for their fellow-men; but their hearts are not centered on the Saviour, and they have not learned the language of heaven. They do not pray as Christ prayed; they do not place His estimate upon souls; they have not learned to endure hardship in their efforts to save souls. Some, knowing little of the transforming power of grace, become egotistical, critical, harsh. Others are plastic and yielding, bending this way and that to please their fellow-men. GW 144"
Matthew 7:21 speaks about doing the will of the Father, not just saying 'Lord, Lord.' EGW discusses the inconsistency of those who profess godliness but lack certain virtues or leave Christ out of their work. Both passages address the discrepancy between profession and genuine action/character.
"observing the Sabbath and praying morning and evening are not positive evidences that we are Christians. These outward forms may all be strictly observed, and yet true godliness be lacking. Titus 2:14 : “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works .” All who profess to be Christ's followers should have command of their own spirit, not allowing themselves to speak fretfully or impatiently. The husband and father should check that impatient word he is about to utter. He should study the effect of his words, lest they leave sadness and a blight. 1T 305.1"
Both passages address the idea that outward religious practices are insufficient without genuine inner transformation and obedience to God's will. However, the connection is not as strong as a direct allusion.
Are the youth in a position where they can with meekness and fear give an answer to every man that asketh a reason of their hope? I saw that the youth greatly fail of understanding our position. Terrible scenes are just before them, a time of trouble which will test the value of character. Those who have the truth abiding in them will then be developed. Those who have shunned the cross, neglected the word of life, and paid adoration to their own poor selves will be found wanting. They are ensnared by Satan, and will learn too late that they have made a terrible mistake. The pleasures they have sought after prove bitter in the end. Said the angel: “Sacrifice all for God. Self must die. The natural desires and propensities of the unrenewed heart must be subdued.” Flee to the neglected Bible; the words of inspiration are spoken to you; pass them not lightly by. You will meet every word again, to render an account whether you have been a doer of the work, shaping your life according to the…
Both passages discuss the importance of doing God's will and not just professing faith. However, the connection is somewhat general and could apply to many religious texts.
Matthew 7:21-23
"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
"Even among those who profess to be walking in the fear of the Lord, there are some who are acting over again the course pursued by the nobles of Israel. Because it is in their power to do so, they exact more than is just, and thus become oppressors. And because avarice and treachery are seen in the lives of those who have named the name of Christ, because the church retains on her books the names of those who have gained their possessions by injustice, the religion of Christ is held in contempt. Extravagance, overreaching, extortion, are corrupting the faith of many and destroying their spirituality. The church is in a great degree responsible for the sins of her members. She gives countenance to evil if she fails to lift her voice against it. PK 651.2"
The EGW passage discusses those who profess faith but act unjustly, which aligns with the warning in Matthew 7:21-23 about those who claim to know Christ but are rejected for their iniquity. The connection is thematic, focusing on the importance of actions matching profession.
Matthew 7:22
"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?"
"Not all who profess His name and wear His badge are Christ's. Many who have taught in My name, said Jesus, will be found wanting at last. “Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity.” MB 145.3"
The EGW passage directly quotes Matthew 7:22.
"At the final day, many will claim admission to Christ's kingdom, saying, “We have eaten and drunk in Thy presence, and Thou hast taught in our streets.” “Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works?” But the answer is, “I tell you, I know you not whence ye are; depart from Me.” Luke 13:26 ; Matthew 7:22 ; Luke 13:27 . In this life they have not entered into fellowship with Christ; therefore they know not the language of heaven, they are strangers to its joy. “What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.” 1 Corinthians 2:11 . COL 412.3"
Ellen White directly references Matthew 7:22 in this passage.
"The enemies of God's law, from the ministers down to the least among them, have a new conception of truth and duty. Too late they see that the Sabbath of the fourth commandment is the seal of the living God. Too late they see the true nature of their spurious sabbath and the sandy foundation upon which they have been building. They find that they have been fighting against God. Religious teachers have led souls to perdition while professing to guide them to the gates of Paradise. Not until the day of final accounts will it be known how great is the responsibility of men in holy office and how terrible are the results of their unfaithfulness. Only in eternity can we rightly estimate the loss of a single soul. Fearful will be the doom of him to whom God shall say: Depart, thou wicked servant. GC 640.1"
Both passages describe a scenario where individuals who believed they were serving God are ultimately rejected. EGW focuses on religious leaders who led people astray, while Matthew 7:22 speaks of those who performed miracles but were not truly known by God. The underlying theme of misdirected faith and ultimate rejection is strong.
"There are fearful woes for those who preach the truth, but are not sanctified by it, and also for those who consent to receive and maintain the unsanctified to minister to them in word and doctrine. I am alarmed for the people of God who profess to believe solemn, important truth, for I know that many of them are not converted nor sanctified through it. Men can hear and acknowledge the whole truth, and yet know nothing of the power of godliness. All who preach the truth will not themselves be saved by it. Said the angel: “Be ye clean, that bear the vessels of the Lord.” 1T 261.3"
Both passages address the issue of people who perform religious acts but are not truly sanctified. Matthew 7:22 speaks of those who prophesy and cast out demons but are rejected by Christ, while the EGW passage warns of preachers who are not sanctified by the truth they preach. This is a strong thematic parallel.
"The apostles of nearly all forms of spiritism claim to have power to heal. They attribute this power to electricity, magnetism, the so-called “sympathetic remedies,” or to latent forces within the mind of man. And there are not a few, even in this Christian age, who go to these healers, instead of trusting in the power of the living God and the skill of well-qualified physicians. The mother, watching by the sickbed of her child, exclaims, “I can do no more. Is there no physician who has power to restore my child?” She is told of the wonderful cures performed by some clairvoyant or magnetic healer, and she trusts her dear one to his charge, placing it as verily in the hand of Satan as if he were standing by her side. In many instances the future life of the child is controlled by a satanic power which it seems impossible to break. PK 211.1"
Both passages address the idea of people performing seemingly miraculous acts but not being aligned with God. The EGW passage applies this to spiritual healers, while Matthew 7:22 speaks of those who prophesy and cast out devils in Jesus' name but are ultimately rejected.
"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 people claiming to have special gifts or doing works in God's name without genuine faith or divine approval. Matthew 7:22 speaks of those who prophesied and cast out devils but are ultimately rejected, while the EGW passage criticizes those who profess great faith and special gifts but lack evidence and mistake presumption for faith. The connection is thematic, focusing on the importance of genuine faith over outward displays.
Matthew 7:22-23
"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
"“Clearly the deceptions of these false teachers were laid open before me, and I saw the fearful account that stood against them in the book of records, and the terrible guilt that rested upon them for professing complete holiness while their daily acts were offensive in the sight of God.”— Life Sketches, 83, 84 . EW 301.5"
Both passages deal with people who profess faith but whose actions contradict their words. Matthew 7:22-23 describes those who perform works in Jesus' name but are rejected because they practice iniquity. The EGW passage describes false teachers professing holiness while their actions are offensive to God. The core theme of hypocrisy is present in both.
"No matter how high the profession, he whose heart is not filled with love for God and his fellow men is not a true disciple of Christ. Though he should possess great faith and have power even to work miracles, yet without love his faith would be worthless. He might display great liberality; but should he, from some other motive than genuine love, bestow all his goods to feed the poor, the act would not commend him to the favor of God. In his zeal he might even meet a martyr's death, yet if not actuated by love, he would be regarded by God as a deluded enthusiast or an ambitious hypocrite. AA 318.2"
Both passages address the idea that outward actions, even seemingly righteous ones, are worthless without genuine love and a right relationship with God. Matthew 7:22-23 speaks of those who perform miracles but are rejected by Christ because He never knew them, implying a lack of genuine relationship. EGW expands on this by stating that even acts of faith, generosity, or martyrdom are meaningless without love for God and others. The connection is strong, but not a direct allusion.
"understanding as to the present truth, that they may lay hold upon it and live. And even if self-sent men put themselves where God does not put them and profess to be teachers, and souls receive the truth by hearing them talk it, this is no evidence that they are called of God. The souls who receive the truth from them receive it to be brought into trial and bondage, as they afterward find that these men were not standing in the counsel of God. Even if wicked men talk the truth, some may receive it; but it does not bring those who talked it into any more favor with God. Wicked men are wicked men still, and according to the deception they practiced upon those who were beloved of God, and according to the confusion brought into the church, so will be their punishment; their sins will not remain covered, but will be exposed in the day of God's fierce anger. EW 98.1"
Both passages address the issue of people performing religious acts (teaching, prophesying, etc.) without genuine connection to God, and the ultimate rejection they will face. The EGW passage expands on the consequences and motivations of such individuals.
"do not realize their need of the atoning blood of Christ. The hope of salvation is accepted without a radical change of heart or reformation of life. Thus superficial conversions abound, and multitudes are joined to the church who have never been united to Christ. GC 468.2"
Both passages address the issue of superficial faith and a lack of genuine connection with Christ, leading to a false sense of salvation. Matthew 7:22-23 illustrates the danger of outward works without inward transformation, which aligns with EGW's concern about superficial conversions.
"The influence of the youth in ----- extends as far as they are known, and their unconsecrated lives are proverbial; and none have had more influence in the wrong direction than you. You have dishonored your profession and been miserable representatives of the truth. Says the True Witness: “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth.” Were you cold, there would be some hope that you would be converted; but where self-righteousness girds one about, instead of the righteousness of Christ, the deception is so difficult to be seen, and the self-righteousness so hard to be put away, that the case is the most difficult to reach. An unconverted, godless sinner stands in a more favorable condition than such. 2T 175.3"
Both passages address the issue of people who profess faith but whose actions do not reflect genuine conversion. While EGW doesn't directly quote Matthew 7:22-23, the theme of being rejected despite outward religious activity is present in both.
"On Sunday morning we met with the brethren, and my husband arose to preach on the parable of the ten virgins. He had no freedom in speaking, and proposed that we have a season of prayer. We bowed before the Lord, and engaged in earnest prayer. The dark cloud was lifted, and I was taken off in vision, and again shown the case of this woman. She was represented to me as being in perfect darkness. Jesus frowned upon her and her husband. That withering frown caused me to tremble. I saw that she had acted the hypocrite, professing holiness while her heart was full of corruption. LS 129.5"
Both passages deal with the idea of outward profession versus inward reality and the potential for rejection by Jesus despite outward religious activity. The 'frown' of Jesus in EGW echoes the 'I never knew you' in Matthew.
"Who but yourself will be responsible for the souls that you have turned away from the truth by your unsanctified labors? Who can break down the walls of prejudice which your injudicious labor has built up? I know of no greater sin against God than for men to engage in the ministry who labor in self and not in Christ. They are looked up to as the representatives of Christ, when they do not represent His spirit in any of their labors. They do not see or realize the dangers attending the efforts made by unconsecrated, unconverted men. They move on like blind men, deficient in almost everything and yet self-confident and self-sufficient, themselves walking in darkness and stumbling at every step. They are bodies in darkness. 3T 462.3"
Both passages address the issue of individuals performing religious acts without genuine conversion or a right relationship with God. The EGW passage speaks of those who 'labor in self and not in Christ' and the Matthew passage speaks of those who prophesy, cast out devils, and do wonderful works but are ultimately rejected by Christ because He never knew them. The connection is thematic, focusing on the importance of genuine faith over outward performance.
Matthew 7:23
"And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."
"I was shown that the following scripture is applicable to those who are under such a deception: “Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven. Many will say to Me in that day, Lord, Lord, have not we prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity.” 1T 416.2"
EGW directly quotes Matthew 7:23 to illustrate the fate of those who claim to know Christ but are rejected because of their iniquity.
"The apostle realized that the gospel had a claim upon whoever might listen to his words; that one day they would stand either among the pure and holy around the great white throne, or with those to whom Christ would say, “Depart from Me, ye that work iniquity.” Matthew 7:23 . He knew that he must meet every one of his hearers before the tribunal of heaven and must there render an account, not only for all that he had said and done, but for the motive and spirit of his words and deeds. AA 423.1"
Ellen White directly references Matthew 7:23 in this passage.
"Saddest of all words that ever fell on mortal ear are those words of doom, “I know you not.” The fellowship of the Spirit, which you have slighted, could alone make you one with the joyous throng at the marriage feast. In that scene you cannot participate. Its light would fall on blinded eyes, its melody upon deaf ears. Its love and joy could awake no chord of gladness in the world-benumbed heart. You are shut out from heaven by your own unfitness for its companionship. COL 413.1"
EGW directly quotes and expands upon the idea of being unknown by Christ, drawing a clear parallel to Matthew 7:23. The phrase "I know you not" is central to both passages.
"Eli should have first attempted to restrain evil by mild measures; but if that would not avail, he should have subdued the wrong by the sternest measures. God's honor must be sacredly preserved, even if it separates us from the nearest relative. One defect in a man otherwise talented may destroy his usefulness in this life and cause him to hear in the day of God the unwelcome words: “Depart from Me, ye that work iniquity.” 4T 517.1"
EGW directly quotes "Depart from Me, ye that work iniquity" from Matthew 7:23.
"In view of this command, can we educate our sons and daughters for a life of respectable conventionality, a life professedly Christian, but lacking His self-sacrifice, a life on which the verdict of Him who is truth must be, “I know you not”? Ed 264.2"
EGW directly alludes to the judgment scene in Matthew 7:23, echoing the phrase "I never knew you" in the context of a life that lacks genuine Christian commitment.
"sacred honor, to bear the cross of Christ. Jesus loves you. He died for you. Unless you seek to serve Him with your undivided affections, you will fail to perfect holiness in His fear, and you will be compelled to hear at last the fearful word, Depart . 2T 237.1"
EGW directly quotes the phrase 'Depart' which is a clear reference to Matthew 7:23, where Jesus says 'Depart from me, ye that work iniquity.'
"When you doled out the pittance of bread to the starving poor, when you gave those flimsy garments to shield them from the biting frost, did you remember that you were giving to the Lord of glory? All the days of your life I was near you in the person of these afflicted ones, but you did not seek Me. You would not enter into fellowship with Me. I know you not. DA 640.1"
The EGW passage alludes to Matthew 7:23 with the phrase "I know you not," which is a direct reference to Jesus's rejection of those who claim to follow him but do not do his will. The context of neglecting the poor further strengthens the connection.
"Here is the greatest deception that can affect the human mind; these persons believe that they are right when they are wrong. They think that they are doing a great work in their religious life, but Jesus finally tears off their self-righteous covering and vividly presents before them the true picture of themselves in all their wrongs and deformity of religious character. They are found wanting when it is forever too late to have their wants supplied. God has provided means to correct the erring: yet if those who err, choose to follow their own judgment, and despise the means which He has ordained to correct them and unite them upon the truth, they will be brought into the position described by the words of our Lord quoted above. 1T 417.1"
Both passages deal with the idea of people believing they are doing God's work but ultimately being rejected by Jesus. The EGW passage speaks of Jesus tearing off the self-righteous covering, while Matthew 7:23 describes Jesus saying, "I never knew you." The connection lies in the ultimate rejection despite perceived righteousness.
Matthew 7:24
"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:"
"“Everyone therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man, which built his house upon the rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock.” Matthew 7:24, 25 , R.V. DA 314.4"
EGW directly quotes Matthew 7:24.
"Thus Christ set forth the principles of His kingdom, and showed them to be the great rule of life. To impress the lesson He adds an illustration. It is not enough, He says, for you to hear My words. By obedience you must make them the foundation of your character. Self is but shifting sand. If you build upon human theories and inventions, your house will fall. By the winds of temptation, the tempests of trial, it will be swept away. But these principles that I have given will endure. Receive Me; build on My words. DA 314.3"
The EGW passage explicitly alludes to the parable of the wise man building his house on a rock (Matthew 7:24), using the same imagery to illustrate the importance of building one's character on Christ's teachings rather than on shifting sand (human theories).
"When the testing time shall come, those who have made God's word their rule of life will be revealed. In summer there is no noticeable difference between evergreens and other trees; but when the blasts of winter come, the evergreens remain unchanged, while other trees are stripped of their foliage. So the falsehearted professor may not now be distinguished from the real Christian, but the time is just upon us when the difference will be apparent. Let opposition arise, let bigotry and intolerance again bear sway, let persecution be kindled, and the halfhearted and hypocritical will waver and yield the faith; but the true Christian will stand firm as a rock, his faith stronger, his hope brighter, than in days of prosperity. GC 602.1"
Both passages highlight the importance of a solid foundation in faith. Matthew 7:24 uses the metaphor of building on a rock, while EGW speaks of the true Christian standing firm as a rock during persecution. The connection is thematic, focusing on steadfastness in faith.
"“Those who have a hold of the truth theoretically, with their finger tips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people, which has made them what they are, and has established them as earnest, determined missionary workers in the world. The truth for this time is precious; but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised. LS 430.3"
The EGW passage discusses building on a foundation and the danger of creating a false one, which aligns with the parable of the wise man building his house on a rock in Matthew 7:24. The connection is thematic, focusing on the importance of a solid foundation.
"The lack of firmness and self-denial in your characters is a serious drawback in obtaining a genuine religious experience that will not be sliding sand. Firmness and integrity of purpose should be cultivated. These qualities are positively necessary to a successful Christian life. If you have integrity of soul you will not be swayed from the right. No motive will be sufficient to move you from the straight line of duty; you will be loyal and true to God. The pleadings of affection and love, the yearnings of friendship, will not move you to turn aside from truth and duty; you will not sacrifice duty to inclination. 3T 44.1"
Both passages emphasize the importance of a solid foundation (firmness, integrity) for a successful spiritual life. The Matthew verse uses the metaphor of a house built on a rock, while EGW speaks of firmness and integrity. The connection is thematic, not a direct quote or allusion.
Matthew 7:24-25
"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock."
"Lay the foundation of your Christian character upon the eternal Rock of salvation, and let the structure be firm and sound. 4T 117.3"
EGW's reference to laying a foundation on the 'eternal Rock of salvation' is a clear allusion to Matthew 7:24-25, where building a house on a rock symbolizes a firm and lasting foundation based on Christ's teachings.
Matthew 7:24-27
"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it."
"Character Building “Whosoever heareth these sayings of Mine,” Christ said, “and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And everyone that heareth these sayings of Mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.” Matthew 7:24-27 . CT 61"
Ellen White directly references Matthew 7:24-27 in this passage.
"The question that should come home to each of us is, Upon what foundation am I building? We have the privilege of striving for immortal life; and it is of the greatest importance that we dig deep, removing all the rubbish, and build on the solid rock, Christ Jesus. He is the sure foundation. “Other foundation can no man lay than that is laid, which is Jesus Christ.” 1 Corinthians 3:11 . In Him alone is our salvation. “There is none other name under heaven given among men, whereby we must be saved.” Acts 4:12 . CT 61.3"
EGW directly quotes 1 Corinthians 3:11 and alludes to the building on the rock metaphor from Matthew 7:24-27.
advocated the truth, they are attracted to those who believe the truth; but they have not yielded themselves to the Holy Spirit's working. They have not fallen upon the Rock, Christ Jesus, and permitted their old nature to be broken up. This class are represented also by the stony-ground hearers. They receive the word with readiness, but they fail of assimilating its principles. Its influence is not abiding. The Spirit works upon man's heart, according to his desire and consent implanting in him a new nature; but the class represented by the foolish virgins have been content with a superficial work. They do not know God. They have not studied His character; they have not held communion with Him; therefore they do not know how to trust, how to look and live. Their service to God degenerates into a form. “They come unto thee as the people cometh, and they sit before thee as My people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their …
Both passages contrast those who superficially engage with spiritual teachings versus those who deeply internalize and act upon them. EGW's reference to 'falling upon the Rock, Christ Jesus' echoes the imagery of building on a rock in Matthew 7:24-27.
Matthew 7:25
"And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock."
"“It fell not; for it was founded upon the rock.”— Matthew 7:25 , R. V. The people had been deeply moved by the words of Christ. The divine beauty of the principles of truth attracted them; and Christ's solemn warnings had come to them as the voice of the heart-searching God. His words had struck at the very root of their former ideas and opinions; to obey His teaching would require a change in all their habits of thought and action. It would bring them into collision with their religious teachers; for it would involve the overthrow of the whole structure which for generations the rabbis had been rearing. Therefore, while the hearts of the people responded to His words, few were ready to accept them as the guide of life. MB 147"
Ellen White directly references Matthew 7:25 in this passage.
The calm bearing of Luther was in striking contrast to the passion and rage exhibited by those so-called great men. They could not frighten him into a recantation of the truth. In noble simplicity and calm firmness he stood like a rock. The opposition of his enemies, their rage and threats, like a mighty wave, surged against him and broke harmless at his feet. He remained unmoved. They were chagrined that their power, which had caused kings and nobles to tremble, should be thus despised by a humble man, and they longed to make him feel their wrath by torturing his life away. But One who is mightier than the potentates of earth had charge of this fearless witness. God had a work for him to do. He must yet suffer for the truth. He must see it wade through bloody persecutions. He must see it clothed in sackcloth and covered with reproach by fanatics. He must live to justify it and to be its defender when the mighty powers of earth should seek to tear it down. He must live to see it triump…
The phrase "stood like a rock" and the imagery of waves breaking against him is a clear allusion to the parable of the house built on a rock.
"For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved. DA 413.4"
EGW uses the imagery of floods and tempests beating upon a rock, which is directly related to the parable in Matthew 7:25.
"“Our faith in reference to the messages of the first, second, and third angels was correct. The great waymarks we have passed are immovable. Although the hosts of hell may try to tear them from their foundation, and triumph in the thought that they have succeeded, yet they do not succeed. These pillars of truth stand firm as the eternal hills, unmoved by all the efforts of men combined with those of Satan and his host. We can learn much, and should be constantly searching the Scriptures to see if these things are so. God's people are now to have their eyes fixed on the heavenly sanctuary, where the final ministration of our great High Priest in the work of the judgment is going forward,—where He is interceding for His people.” The Review and Herald, November 27, 1883 . LS 278.2"
The EGW passage uses the metaphor of 'immovable pillars' and 'eternal hills' to describe the enduring nature of their faith and the messages of the three angels. This thematically parallels the idea of a house founded upon a rock in Matthew 7:25, which withstands storms. Both passages convey the idea of a strong and unshakeable foundation.
Matthew 7:26
"And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:"
"But every building erected on other foundation than God's word will fall. He who, like the Jews in Christ's day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man's invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time. MB 150.4"
The EGW passage directly alludes to the parable of the wise and foolish builders, using similar imagery of building on sand and the house being swept away by tempests.
"Life or death is before you. You should solemnly consider that you are dealing with the great God, and should ever remember that He is not a child, to be trifled with. You cannot engage in His service at will and let it alone at pleasure. Your inmost soul needs to be converted. All who, like you, my brother, have failed to grow in the grace of God, and to perfect holiness in His name, will, in these days of peril and trial, meet with great loss. Their foundation will prove to be sliding sand instead of the Rock Christ Jesus. 2T 221.2"
EGW's reference to a foundation of 'sliding sand instead of the Rock Christ Jesus' is a clear parallel to Jesus's teaching about building one's house on sand in Matthew 7:26.
"actions, instead of having dug down to the bottom and built upon a right foundation for yourself, you are walking in the sparks kindled by somebody else. And you will fail in this, as you have failed in the health reform. Now, if you had moved from principle you would not have done this. 2T 367.2"
The EGW passage uses the metaphor of building on a foundation to illustrate the importance of establishing a correct foundation of principle, which parallels the warning in Matthew about building on sand.
"It is not well to crowd the mind with studies that require intense application, but that are not brought into use in practical life. Such education will be a loss to the student. For these studies lessen his desire and inclination for the studies that would fit him for usefulness and enable him to fulfill his responsibilities. A practical training is worth far more than any amount of mere theorizing. It is not enough even to have knowledge. We must have ability to use the knowledge aright. MH 449.5"
Both passages emphasize the importance of practical application and the futility of knowledge without action. Matthew 7:26 speaks of hearing and not doing, while EGW speaks of knowledge without the ability to use it aright.
"A man may spend all that he has in this world at a Health Institute, and find great relief, and may then return to his family and to his old habits of life, and in a few weeks or months be in a worse condition of health than ever before. He has gained nothing; he has spent his limited means for nothing. The object of the health reform and the Health Institute is not, like a dose of “Painkiller” or “Instant Relief,” to quiet the pains of today. No, indeed! Its great object is to teach the people how to live so as to give nature a chance to remove and resist disease. 1T 643.1"
The EGW passage warns against seeking temporary relief without addressing the root cause of health problems, comparing it to a superficial solution. This echoes the sentiment in Matthew 7:26, where building a house on sand represents a lack of solid foundation and lasting results. Both passages emphasize the importance of a lasting, fundamental change rather than a quick fix.
"The experience of the former year was, however, repeated to a greater extent. A large class renounced their faith. Some, who had been very confident, were so deeply wounded in their pride that they felt like fleeing from the world. Like Jonah, they complained of God, and chose death rather than life. Those who had built their faith upon the evidence of others, and not upon the word of God, were now as ready to again change their views. The hypocrites, who had hoped to deceive the Lord as well as themselves with their counterfeit penitence and devotion, now felt relieved from impending danger, and openly opposed the cause they had lately professed to love. 1T 56.1"
The EGW passage describes those who built their faith on the evidence of others rather than the word of God, and then renounced their faith. This is similar to the idea of building a house on sand, which will not stand when the storms come. The connection is thematic, focusing on the importance of a solid foundation.
"In the professedly Christian world many turn away from the plain teachings of the Bible and build up a creed from human speculations and pleasing fables, and they point to their tower as a way to climb up to heaven. Men hang with admiration upon the lips of eloquence while it teaches that the transgressor shall not die, that salvation may be secured without obedience to the law of God. If the professed followers of Christ would accept God's standard, it would bring them into unity; but so long as human wisdom is exalted above His Holy Word, there will be divisions and dissension. The existing confusion of conflicting creeds and sects is fitly represented by the term “Babylon,” which prophecy ( Revelation 14:8 ; 18:2 ) applies to the world-loving churches of the last days. PP 124.1"
Both passages contrast building on a faulty foundation with a solid one. EGW uses the Tower of Babel as a metaphor for false doctrines, while Matthew 7:26 uses the house built on sand. The connection is thematic, focusing on the consequences of flawed foundations.
Matthew 7:26-27
"And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it."
"“The scene that next passed before me was an alarm of fire. Men looked at lofty and supposedly fireproof buildings, and said, ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines. LS 413.4"
Both passages describe a false sense of security followed by sudden destruction. The EGW passage describes fireproof buildings being consumed, while Matthew 7:26-27 describes a house built on sand collapsing in a storm. The thematic parallel of misplaced trust and unexpected ruin is present.
Matthew 7:28-29
"And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: For he taught them as one having authority, and not as the scribes."
"Chapter 31—The Sermon on the Mount This chapter is based on Matthew 5 ; Matthew 6 ; Matthew 7 . Christ seldom gathered His disciples alone to receive His words. He did not choose for His audience those only who knew the way of life. It was His work to reach the multitudes who were in ignorance and error. He gave His lessons of truth where they could reach the darkened understanding. He Himself was the Truth, standing with girded loins and hands ever outstretched to bless, and in words of warning, entreaty, and encouragement, seeking to uplift all who would come unto Him. DA 298"
The EGW passage explicitly states that the chapter is based on Matthew 5-7, which includes Matthew 7:28-29. This is a direct and undeniable connection.
Matthew 7:29
"For he taught them as one having authority, and not as the scribes."
The words of Christ, though calmly spoken, were uttered with an earnestness and power that stirred the hearts of the people. They listened for a repetition of the lifeless traditions and exactions of the rabbis, but in vain. They “were astonished at His teaching: for He taught them as one having authority, and not as their scribes.” Matthew 7:29 , R.V. The Pharisees noted the vast difference between their manner of instruction and that of Christ. They saw that the majesty and purity and beauty of the truth, with its deep and gentle influence, was taking firm hold upon many minds. The Saviour's divine love and tenderness drew the hearts of men to Him. The rabbis saw that by His teaching the whole tenor of the instruction they had given to the people was set at nought. He was tearing down the partition wall that had been so flattering to their pride and exclusiveness; and they feared that, if permitted, He would draw the people entirely away from them. Therefore they followed Him with de…
Ellen White directly references Matthew 7:29 in this passage.
"The Saviour's voice was as music to the ears of those who had been accustomed to the monotonous, spiritless preaching of the scribes and Pharisees. He spoke slowly and impressively, emphasizing those words to which He wished His hearers to give special heed. Old and young, ignorant and learned, could catch the full meaning of His words. This would have been impossible had He spoken in a hurried way and rushed sentence upon sentence without a pause. The people were very attentive to Him, and it was said of Him that He spoke not as the scribes and Pharisees, for His word was as of one who had authority.... CT 240.1"
The EGW passage directly references and expands upon the idea presented in Matthew 7:29, contrasting Jesus' teaching style with that of the scribes and Pharisees and highlighting His authority.
"Jesus met the people on their own ground, as one who was acquainted with their perplexities. He made truth beautiful by presenting it in the most direct and simple way. His language was pure, refined, and clear as a running stream. His voice was as music to those who had listened to the monotonous tones of the rabbis. But while His teaching was simple, He spoke as one having authority. This characteristic set His teaching in contrast with that of all others. The rabbis spoke with doubt and hesitancy, as if the Scriptures might be interpreted to mean one thing or exactly the opposite. The hearers were daily involved in greater uncertainty. But Jesus taught the Scriptures as of unquestionable authority. Whatever His subject, it was presented with power, as if His words could not be controverted. DA 253.5"
The EGW passage directly amplifies the principle stated in Matthew 7:29, that Jesus taught with authority, unlike the scribes. EGW elaborates on the contrast between Jesus' confident teaching and the rabbis' doubt and hesitancy.
"Yet He was earnest, rather than vehement. He spoke as one who had a definite purpose to fulfill. He was bringing to view the realities of the eternal world. In every theme God was revealed. Jesus sought to break the spell of infatuation which keeps men absorbed in earthly things. He placed the things of this life in their true relation, as subordinate to those of eternal interest; but He did not ignore their importance. He taught that heaven and earth are linked together, and that a knowledge of divine truth prepares men better to perform the duties of everyday life. He spoke as one familiar with heaven, conscious of His relationship to God, yet recognizing His unity with every member of the human family. DA 254.1"
The EGW passage describes Jesus' teaching style as authoritative and focused on eternal realities, contrasting with a focus on earthly things. This directly parallels Matthew 7:29, which states that Jesus taught with authority, unlike the scribes. The EGW passage expands on the nature of that authority and its impact.
"These words Jesus spoke with sadness and with singular power. The Roman officers were silenced and subdued. Their hearts, though strangers to divine influence, were moved as they had never been moved before. In the calm, solemn face of Jesus they read love, benevolence, and quiet dignity. They were stirred by a sympathy they could not understand. Instead of arresting Jesus, they were more inclined to pay Him homage. Turning upon the priests and rulers, they charged them with creating the disturbance. These leaders, chagrined and defeated, turned to the people with their complaints, and disputed angrily among themselves. DA 581.1"
Jesus spoke with authority and power, which impressed even those who were not believers, similar to how the people were astonished at his doctrine because he taught as one having authority.
"The interest of the people in Christ and His work had steadily increased. They were charmed with His teaching, but they were also greatly perplexed. They had respected the priests and rabbis for their intelligence and apparent piety. In all religious matters they had ever yielded implicit obedience to their authority. Yet they now saw these men trying to cast discredit upon Jesus, a teacher whose virtue and knowledge shone forth the brighter from every assault. They looked upon the lowering countenances of the priests and elders, and there saw discomfiture and confusion. They marveled that the rulers would not believe on Jesus, when His teachings were so plain and simple. They themselves knew not what course to take. With eager anxiety they watched the movements of those whose counsel they had always followed. DA 611.1"
Both passages highlight the contrast between Jesus' teaching style and the scribes/priests, and the people's reaction to it. The EGW passage elaborates on the perplexity and confusion of the people, which is a reasonable expansion of the idea presented in Matthew 7:29.
"The Sermon on the Mount is an example of how we are to teach. What pains Christ has taken to make mysteries no longer mysteries, but plain, simple truths! There is in His instruction nothing vague, nothing hard to understand. 7T 269.4"
Both passages discuss the nature of Christ's teaching. Matthew 7:29 highlights His authority, while the EGW passage emphasizes the clarity and simplicity of His instruction. They both relate to the effectiveness and style of Jesus's teaching.
"The words of Jesus had moved their hearts as they had never before been moved by words from human lips. God was seeking to give light to those leaders in Israel, and He used the only means by which they could be reached. In their pride they would have scorned to admit that they could receive instruction from anyone. If Jesus had appeared to be trying to teach them, they would have disdained to listen. But they flattered themselves that they were teaching Him, or at least testing His knowledge of the Scriptures. The youthful modesty and grace of Jesus disarmed their prejudices. Unconsciously their minds were opened to the word of God, and the Holy Spirit spoke to their hearts. DA 80.2"
Both passages highlight the unique authority and impact of Jesus' teaching compared to the religious leaders of the time. The EGW passage explains how Jesus' approach disarmed prejudices, while Matthew 7:29 directly contrasts His teaching with that of the scribes.
"mission, His judges looked upon Him with astonishment and rage; but His words were unanswerable. They could not condemn Him. He denied the right of the priests and rabbis to question Him, or to interfere with His work. They were invested with no such authority. Their claims were based upon their own pride and arrogance. He refused to plead guilty of their charges, or to be catechized by them. DA 211.3"
Both passages contrast Jesus' authority with that of the religious leaders. The EGW passage highlights Jesus' inherent authority, while Matthew 7:29 notes the difference in His teaching style compared to the scribes.