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 9:1
"And he entered into a ship, and passed over, and came into his own city."
"In the intervals of His journeys to and fro, Jesus dwelt at Capernaum, which came to be known as “His own city.” Matthew 9:1 . Situated on the highway from Damascus to Jerusalem and Egypt and to the Mediterranean Sea, it was well adapted to be the center of the Saviour's work. People from many lands passed through the city or tarried for rest. There Jesus met with those of all nations and all ranks, and thus His lessons were carried to other countries and into many households. By this means interest was aroused in the prophecies pointing forward to the Messiah, attention was directed to the Saviour, and His mission was brought before the world. PK 73.2"
EGW directly quotes Matthew 9:1.
Matthew 9:1-8
"And he entered into a ship, and passed over, and came into his own city. And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. And, behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men."
Chapter 27—“Thou Canst Make Me Clean” This chapter is based on Matthew 8:2-4 ; Matthew 9:1-8 ; Matthew 9:32-34 ; Mark 1:40-45 ; Mark 2:1-12 ; Luke 5:12-28 . Of all diseases known in the East the leprosy was most dreaded. Its incurable and contagious character, and its horrible effect upon its victims, filled the bravest with fear. Among the Jews it was regarded as a judgment on account of sin, and hence was called “the stroke,” “the finger of God.” Deep-rooted, ineradicable, deadly, it was looked upon as a symbol of sin. By the ritual law, the leper was pronounced unclean. Like one already dead, he was shut out from the habitations of men. Whatever he touched was unclean. The air was polluted by his breath. One who was suspected of having the disease must present himself to the priests, who were to examine and decide his case. If pronounced a leper, he was isolated from his family, cut off from the congregation of Israel, and was doomed to associate with those only who were similarly a…
Ellen White directly references Matthew 9:1-8 in this passage.
Matthew 9:2
"And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee."
"In the healing of the paralytic at Capernaum, Christ again taught the same truth. It was to manifest His power to forgive sins that the miracle was performed. And the healing of the paralytic also illustrates other precious truths. It is full of hope and encouragement, and from its connection with the caviling Pharisees it has a lesson of warning as well. DA 267.1"
The EGW passage refers to the healing of the paralytic in Capernaum, as described in Matthew 9:2, and highlights the connection between the miracle and the forgiveness of sins. It's a clear thematic parallel.
"Christ's Victory Over Unbelief While upon this earth, the Son of God was the Son of man; yet there were times when His divinity flashed forth. Thus it was when He said to the paralytic: “Be of good cheer; thy sins be forgiven thee.” Matthew 9:2 . 8T 202.1 “But there were certain of the scribes sitting there,” who “began to reason,” not openly, “but in their hearts, “saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?” Mark 2:6 ; Luke 5:21 . 8T 202"
EGW directly quotes Matthew 9:2 and references the surrounding narrative.
"The paralytic found in Christ healing for both the soul and the body. The spiritual healing was followed by physical restoration. This lesson should not be overlooked. There are today thousands suffering from physical disease, who, like the paralytic, are longing for the message, “Thy sins are forgiven.” The burden of sin, with its unrest and unsatisfied desires, is the foundation of their maladies. They can find no relief until they come to the Healer of the soul. The peace which He alone can give, would impart vigor to the mind, and health to the body. DA 270.1"
The EGW passage directly references and expands upon the healing of the paralytic in Matthew 9:2, emphasizing the connection between forgiveness of sins and physical healing.
"The Scriptures are to be received as God's word to us, not written merely, but spoken. When the afflicted ones came to Christ, He beheld not only those who asked for help, but all who throughout the ages should come to Him in like need and with like faith. When He said to the paralytic, “Son, be of good cheer; thy sins be forgiven thee;” when He said to the woman of Capernaum, “Daughter, be of good comfort: thy faith hath made thee whole; go in peace,” He spoke to other afflicted, sin-burdened ones who should seek His help. Matthew 9:2 ; Luke 8:48 . MH 122.2"
EGW directly quotes and references Matthew 9:2.
"The discourse was interrupted. The Saviour looked upon the mournful countenance and saw the pleading eyes fixed upon Him. Well He knew the longing of that burdened soul. It was Christ who had brought conviction to his conscience when he was yet at home. When he repented of his sins and believed in the power of Jesus to make him whole, the mercy of the Saviour had blessed his heart. Jesus had watched the first glimmer of faith grow into a conviction that He was the sinner's only helper, and had seen it grow stronger with every effort to come into His presence. It was Christ who had drawn the sufferer to Himself. Now, in words that fell like music on the listener's ear, the Saviour said, “Son, be of good cheer; thy sins be forgiven thee.” Matthew 9:2 . MH 75.2"
Ellen White directly references Matthew 9:2 in this passage.
"The paralytic found in Christ healing for both the soul and the body. He needed health of soul before he could appreciate health of body. Before the physical malady could be healed, Christ must bring relief to the mind, and cleanse the soul from sin. This lesson should not be overlooked. There are today thousands suffering from physical disease who, like the paralytic, are longing for the message, “Thy sins are forgiven.” The burden of sin, with its unrest and unsatisfied desires, is the foundation of their maladies. They can find no relief until they come to the Healer of the soul. The peace which He alone can impart would restore vigor to the mind and health to the body. MH 77.3"
The EGW passage explicitly refers to the story of the paralytic in Matthew 9:2 and directly quotes the phrase "Thy sins are forgiven." It expands on the idea that spiritual healing is necessary before physical healing can be fully appreciated, which is a key theme in the biblical account.
"Now, in words that fell like music on the sufferer's ear, the Saviour said, “Son, be of good cheer; thy sins be forgiven thee.” DA 268.2"
The EGW passage directly quotes Jesus' words from Matthew 9:2, making it a clear and explicit allusion.
"Chapter 5—Healing of the Soul Many of those who came to Christ for help had brought disease upon themselves, yet He did not refuse to heal them. And when virtue from Him entered into these souls, they were convicted of sin, and many were healed of their spiritual disease as well as of their physical maladies. MH 73"
Both passages connect physical healing with forgiveness of sins. The Matthew passage is a specific example of this.
"Yet it was not physical restoration he desired so much as relief from the burden of sin. If he could see Jesus, and receive the assurance of forgiveness and peace with Heaven, he would be content to live or die, according to God's will. The cry of the dying man was, Oh that I might come into His presence! There was no time to lose; already his wasted flesh was showing signs of decay. He besought his friends to carry him on his bed to Jesus, and this they gladly undertook to do. But so dense was the crowd that had assembled in and about the house where the Saviour was, that it was impossible for the sick man and his friends to reach Him, or even to come within hearing of His voice. DA 267.4"
The EGW passage is clearly based on the story in Matthew 9:2, describing the same event of a palsied man being brought to Jesus on a bed and Jesus forgiving his sins. The EGW passage provides additional details and context to the biblical narrative.
"Among these was the paralytic at Capernaum. Like the leper, this paralytic had lost all hope of recovery. His disease was the result of a sinful life, and his sufferings were embittered by remorse. In vain he had appealed to the Pharisees and doctors for relief; they pronounced him incurable, they denounced him as a sinner and declared that he would die under the wrath of God. MH 73.2"
Both passages discuss the paralytic at Capernaum and the connection between sin and suffering, although EGW adds details not explicitly stated in Matthew 9:2.
"The palsied man had sunk into despair. Then he heard of the works of Jesus. Others, as sinful and helpless as he, had been healed, and he was encouraged to believe that he, too, might be cured if he could be carried to the Saviour. But hope fell as he remembered the cause of his malady, yet he could not cast away the possibility of healing. MH 73.3"
The EGW passage directly references the story of the paralytic in Matthew 9:2, focusing on his despair and hope for healing, which aligns with the biblical account.
"Faith grasped the promise, and the glad response was heard: “No more long pilgrimages to make; no more painful journeys to holy shrines. I may come to Jesus just as I am, sinful and unholy, and He will not spurn the penitential prayer. ‘Thy sins be forgiven thee.’ Mine, even mine, may be forgiven!” GC 75.1"
The phrase 'Thy sins be forgiven thee' is a direct quote from Matthew 9:2, making this an explicit allusion. The context of forgiveness of sins further reinforces the connection.
Matthew 9:4
"And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?"
"“And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith He to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.” Matthew 9:4-6 . 8T 202.3"
EGW directly quotes Matthew 9:4.
"Fixing His glance upon them, beneath which they cowered, and drew back, Jesus said, “Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins,” He said, turning to the paralytic, “Arise, take up thy bed, and go unto thine house.” DA 269.2"
EGW directly quotes Matthew 9:4. The context is also the same, making this a clear and direct allusion.
Matthew 9:4-6
"And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house."
"“And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (then saith He to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.” Matthew 9:4-6 . 8T 202.3"
Ellen White directly references Matthew 9:4-6 in this passage.
"Fixing His glance upon them, beneath which they cowered and drew back, Jesus said, “Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins,” He said, turning to the paralytic, “Arise, take up thy bed, and go unto thine house.” Matthew 9:4-6 . MH 76.4"
Ellen White directly references Matthew 9:4-6 in this passage.
Matthew 9:5
"For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?"
"Fixing His glance upon them, beneath which they cowered, and drew back, Jesus said, “Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins,” He said, turning to the paralytic, “Arise, take up thy bed, and go unto thine house.” DA 269.2"
EGW directly quotes Matthew 9:5. The context is also the same, making this a clear and direct allusion.
Matthew 9:6
"But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house."
You have confessed your sins, and in heart put them away. You have resolved to give yourself to God. Now go to Him, and ask that He will wash away your sins and give you a new heart. Then believe that He does this because He has promised . This is the lesson which Jesus taught while He was on earth, that the gift which God promises us, we must believe we do receive, and it is ours. Jesus healed the people of their diseases when they had faith in His power; He helped them in the things which they could see, thus inspiring them with confidence in Him concerning things which they could not see—leading them to believe in His power to forgive sins. This He plainly stated in the healing of the man sick with palsy: “ That ye may know that the Son of man hath power on earth to forgive sins , (then saith He to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.” Matthew 9:6 . So also John the evangelist says, speaking of the miracles of Christ, “These are written, that ye m…
Ellen White directly references Matthew 9:6 in this passage.
"Fixing His glance upon them, beneath which they cowered, and drew back, Jesus said, “Wherefore think ye evil in your hearts? For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins,” He said, turning to the paralytic, “Arise, take up thy bed, and go unto thine house.” DA 269.2"
EGW directly quotes Matthew 9:6. The context is also the same, making this a clear and direct allusion.
"Physical disease, however malignant and deep-seated, was healed by the power of Christ; but the disease of the soul took a firmer hold upon those who closed their eyes against the light. Leprosy and palsy were not so terrible as bigotry and unbelief. DA 271.1"
Both passages contrast physical healing with spiritual blindness/unbelief. EGW amplifies the idea that spiritual maladies are more dangerous than physical ones, which aligns with the implied message in Matthew 9:6 where Jesus demonstrates power to forgive sins alongside physical healing.
Matthew 9:9
"And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him."
"When Christ called His disciples to follow Him, He offered them no flattering prospects in this life. He gave them no promise of gain or worldly honor, nor did they make any stipulation as to what they should receive. To Matthew as he sat at the receipt of custom, the Saviour said, “Follow Me. And he arose, and followed Him.” [ Matthew 9:9 .] Matthew did not, before rendering service, wait to demand a certain salary, equal to the amount received in his former occupation. Without question or hesitation he followed Jesus. It was enough for him that he was to be with the Saviour, that he might hear His words and unite with Him in His work. GW 113.2"
Ellen White directly references Matthew 9:9 in this passage.
"To this class belonged Levi-Matthew, who, after the four disciples at Gennesaret, was the next to be called to Christ's service. The Pharisees had judged Matthew according to his employment, but Jesus saw in this man a heart open for the reception of truth. Matthew had listened to the Saviour's teaching. As the convicting Spirit of God revealed his sinfulness, he longed to seek help from Christ; but he was accustomed to the exclusiveness of the rabbis, and had no thought that this Great Teacher would notice him. DA 272.2"
EGW elaborates on the calling of Matthew, drawing from the account in Matthew 9:9. While not a direct quote, it expands on the event and its significance.
"Sitting at his toll booth one day, the publican saw Jesus approaching. Great was his astonishment to hear the words addressed to himself, “Follow Me.” DA 273.1"
EGW directly alludes to Matthew 9:9, quoting the phrase 'Follow Me' in the context of Matthew's calling.
Matthew 9:9-17
"And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved."
"Chapter 28—Levi-Matthew This chapter is based on Matthew 9:9-17 ; Mark 2:14-22 ; Luke 5:27-39 . Of the Roman officials in Palestine, none were more hated than the publicans. The fact that the taxes were imposed by a foreign power was a continual irritation to the Jews, being a reminder that their independence had departed. And the taxgatherers were not merely the instruments of Roman oppression; they were extortioners on their own account, enriching themselves at the expense of the people. A Jew who accepted this office at the hands of the Romans was looked upon as betraying the honor of his nation. He was despised as an apostate, and was classed with the vilest of society. DA 272"
Ellen White directly references Matthew 9:9-17 in this passage.
Matthew 9:10
"And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples."
"Jesus sat as an honored guest at the table of the publicans, by His sympathy and social kindliness showing that He recognized the dignity of humanity; and men longed to become worthy of His confidence. Upon their thirsty hearts His words fell with blessed, life-giving power. New impulses were awakened, and the possibility of a new life opened to these outcasts of society. DA 274.2"
The EGW passage expands on the scene described in Matthew 9:10, focusing on the impact of Jesus's interaction with publicans and sinners. It's a thematic parallel rather than a direct quote, highlighting the transformative power of Jesus's acceptance.
"They knew not that the explanation lay in the very words they had uttered as a scornful charge, “This man receiveth sinners.” The souls who came to Jesus felt in His presence that even for them there was escape from the pit of sin. The Pharisees had only scorn and condemnation for them; but Christ greeted them as children of God, estranged indeed from the Father's house, but not forgotten by the Father's heart. And their very misery and sin made them only the more the objects of His compassion. The farther they had wandered from Him, the more earnest the longing and the greater the sacrifice for their rescue. COL 186.2"
The EGW passage directly addresses the criticism leveled at Jesus for associating with sinners, which is the core issue in Matthew 9:10. While not a direct quote, it expands on the context and implications of the verse.
"house of Levi-Matthew to meet the publicans at the feast. Here Jairus, the ruler of the synagogue, found Him. DA 342.1"
Both passages describe Jesus interacting with publicans and sinners, specifically at a feast in Matthew's house. While not a direct quote, the thematic connection is clear and supports the narrative.
"At the table of the publicans He sat as an honored guest, by His sympathy and social kindliness showing that He recognized the dignity of humanity; and men longed to become worthy of His confidence. Upon their thirsty hearts His words fell with blessed, life-giving power. New impulses were awakened, and to these outcasts of society there opened the possibility of a new life. GW 47.2"
Both passages describe Jesus associating with publicans and sinners. The EGW passage elaborates on the impact of His interactions, while Matthew 9:10 provides a specific instance. The connection is a clear thematic parallel.
"But on these very occasions, by His teachings, as well as by His generous conduct, He was enshrining Himself in the hearts of those whom He honored with His presence. He was giving them an opportunity to become acquainted with Him, and to see the marked contrast between His life and teachings and those of the Pharisees. GW 335.1"
The EGW passage describes Jesus' interactions with people, contrasting his behavior with the Pharisees, which aligns with the context of Matthew 9:10 where Jesus is eating with publicans and sinners, a point of contention for the Pharisees.
Matthew 9:11
"And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?"
"He was the Prince of heaven, yet He did not choose His disciples from among the learned lawyers, the rulers, the scribes, or the Pharisees. He passed these by, because they prided themselves on their learning and position. They were fixed in their traditions and superstitions. He who could read all hearts chose humble fishermen who were willing to be taught. He ate with publicans and sinners, and mingled with the common people, not to become low and earthly with them, but in order by precept and example to present to them right principles, and to uplift them from their earthliness and debasement. MH 197.3"
EGW directly refers to Jesus eating with publicans and sinners, which is a key element of the Matthew 9:11 passage. She expands on the reasons behind this action.
"“Why eateth your Master with publicans and sinners?” questioned the envious rabbis. DA 275.2"
The EGW passage directly quotes the question posed by the rabbis, which is found in Matthew 9:11.
"There is no example in the life of Christ for this self-righteous bigotry; His character was genial and beneficent. There is not a monastic order upon earth from which He would not have been excluded for overstepping the prescribed rules. In every religious denomination, and in almost every church, are to be found erratics who would have blamed Him for His liberal mercies. They would have found fault with Him because He ate with publicans and sinners; they would have accused Him of worldly conformity in attending a wedding feast, and would have censured Him unmercifully for permitting His friends to make a supper in honor of Him and His disciples. GW 334.4"
The EGW passage explicitly refers to Jesus eating with publicans and sinners, which is a direct reference to the events described in Matthew 9:11. The EGW passage uses this example to illustrate Christ's character and contrast it with self-righteous bigotry.
"The Pharisees had tried to bring Christ into disrepute by accusing Him of mingling with publicans and sinners. Now He turns the rebuke on these accusers. The scene known to have taken place among the publicans He holds up before the Pharisees both as representing their course of action and as showing the only way in which they can redeem their errors. COL 369.2"
The EGW passage directly references the Pharisees' criticism of Jesus for associating with publicans and sinners, as described in Matthew 9:11. The connection is strong and relevant to the context.
"By this accusation they insinuated that Christ liked to associate with the sinful and vile, and was insensible to their wickedness. The rabbis had been disappointed in Jesus. Why was it that one who claimed so lofty a character did not mingle with them and follow their methods of teaching? Why did He go about so unpretendingly, working among all classes? If He were a true prophet, they said, He would harmonize with them, and would treat the publicans and sinners with the indifference they deserved. It angered these guardians of society that He with whom they were continually in controversy, yet whose purity of life awed and condemned them, should meet, in such apparent sympathy, with social outcasts. They did not approve of His methods. They regarded themselves as educated, refined, and pre-eminently religious; but Christ's example laid bare their selfishness. COL 185.2"
Both passages address the Pharisees' criticism of Jesus for associating with publicans and sinners. EGW expands on the Pharisees' motivations and their disappointment with Jesus's methods, while Matthew 9:11 presents the core accusation. The connection is strong and thematic.
"The ministry of Christ was in marked contrast to that of the Jewish elders. Their regard for tradition and formalism had destroyed all real freedom of thought or action. They lived in continual dread of defilement. To avoid contact with the “unclean,” they kept aloof, not only from the Gentiles, but from the majority of their own people, seeking neither to benefit them nor to win their friendship. By dwelling constantly on these matters, they had dwarfed their minds and narrowed the orbit of their lives. Their example encouraged egotism and intolerance among all classes of the people. DA 150.2"
The EGW passage directly describes the Pharisees' behavior and attitudes, which is exemplified in Matthew 9:11 where they question Jesus' association with 'publicans and sinners.' The EGW passage amplifies the underlying principles behind the Pharisees' actions as depicted in the Gospel narrative.
Matthew 9:12
"But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick."
"Jesus did not wait for His disciples to answer the charge, but Himself replied: “They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.” The Pharisees claimed to be spiritually whole, and therefore in no need of a physician, while they regarded the publicans and Gentiles as perishing from diseases of the soul. Then was it not His work, as a physician, to go to the very class that needed His help? DA 275.3"
The EGW passage directly quotes and interprets Jesus's words from Matthew 9:12, making it a clear and explicit allusion.
"God cannot connect with those who live to please themselves, to make themselves first. Those who do this will in the end be last of all. The sin that is most nearly hopeless and incurable is pride of opinion, self-conceit. This stands in the way of all growth. When a man has defects of character, yet fails of realizing this; when he is so imbued with self-sufficiency that he cannot see his fault, how can he be cleansed? “They that be whole need not a physician, but they that are sick.” Matthew 9:12 . How can one improve when he thinks his ways perfect? 7T 199.5"
The EGW passage directly quotes Matthew 9:12, making it an explicit allusion.
"But we must have a knowledge of ourselves, a knowledge that will result in contrition, before we can find pardon and peace. The Pharisee felt no conviction of sin. The Holy Spirit could not work with him. His soul was encased in a self-righteous armor which the arrows of God, barbed and true-aimed by angel hands, failed to penetrate. It is only he who knows himself to be a sinner that Christ can save. He came “to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised.” Luke 4:18 . But “they that are whole need not a physician.” Luke 5:31 . We must know our real condition, or we shall not feel our need of Christ's help. We must understand our danger, or we shall not flee to the refuge. We must feel the pain of our wounds, or we should not desire healing. COL 158.2"
EGW directly quotes Luke 5:31 (which is very similar to Matthew 9:12) to illustrate the idea that those who think they are 'whole' do not seek or feel the need for Christ's healing.
"In order to receive help from Christ, we must realize our need. We must have a true knowledge of ourselves. It is only he who knows himself to be a sinner that Christ can save. Only as we see our utter helplessness and renounce all self-trust, shall we lay hold on divine power. MH 455.4"
Both passages emphasize the importance of recognizing one's need for help. Matthew 9:12 uses the analogy of a physician to illustrate that only those who acknowledge their sickness seek healing, and EGW states that only those who realize their need can receive help from Christ.
"be prompt in attending to the patients. He knows that delays are dangerous. When his experienced hand is laid upon the pulse of the sufferer, and he carefully notes the peculiar indication of the malady, his previous knowledge enables him to determine concerning the nature of the disease and the treatment necessary to arrest its progress. As the physician deals with physical disease, so does the pastor minister to the sin-sick soul. And his work is as much more important than that of the former as eternal life is more valuable than temporal existence. The pastor meets with an endless variety of temperaments; and it is his duty to become acquainted with the members of families that listen to his teachings, in order to determine what means will best influence them in the right direction. 4T 267.1"
Both passages draw a parallel between the work of a physician and the work of a pastor. The EGW passage explicitly compares the pastor's ministry to the sin-sick soul with the physician's treatment of physical disease. Matthew 9:12 uses the analogy of a physician to explain why Jesus associated with sinners.
"64.2 No deep-seated love for Jesus can dwell in the heart that does not realize its own sinfulness. The soul that is transformed by the grace of Christ will admire His divine character; but if we do not see our own moral deformity, it is unmistakable evidence that we have not had a view of the beauty and excellence of Christ. SC 65.1 The less we see to esteem in ourselves, the more we shall see to esteem in the infinite purity and loveliness of our Saviour. A view of our sinfulness drives us to Him who can pardon; and when the soul, realizing its helplessness, reaches out after Christ, He will reveal Himself in power. The more our sense of need drives us to Him and to the word of God, the more exalted views we shall have of His character, and the more fully we shall reflect His image. SC 65.2"
EGW's statement that a view of sinfulness drives us to Christ who can pardon is directly related to the principle in Matthew 9:12, where Jesus states that the sick need a physician. The connection is that those who recognize their spiritual sickness (sinfulness) are the ones who seek Christ.
"Remedial Agencies Those who seek healing by prayer should not neglect to make use of the remedial agencies within their reach. It is not a denial of faith to use such remedies as God has provided to alleviate pain and to aid nature in her work of restoration. It is no denial of faith to co-operate with God, and to place themselves in the condition most favorable to recovery. God has put it in our power to obtain a knowledge of the laws of life. This knowledge has been placed within our reach for use. We should employ every facility for the restoration of health, taking every advantage possible, working in harmony with natural laws. When we have prayed for the recovery of the sick, we can work with all the more energy, thanking God that we have the privilege of co- operating with Him, and asking His blessing on the means which He Himself has provided. GW 220"
Both passages address the use of medical means in conjunction with faith/prayer. Matthew 9:12 implies that the sick need a physician, while the EGW passage explicitly states that using remedial agencies is not a denial of faith and encourages cooperation with natural laws. The connection is thematic, dealing with the relationship between faith and medical treatment.
"Christ is the true head of the medical profession. The chief Physician, He is at the side of every God-fearing practitioner who works to relieve human suffering. While the physician uses nature's remedies for physical disease, he should point his patients to Him who can relieve the maladies of both the soul and the body. That which physicians can only aid in doing, Christ accomplishes. They endeavor to assist nature's work of healing; Christ Himself is the healer. The physician seeks to preserve life; Christ imparts life. MH 111.2"
Both passages discuss the role of a physician and relate it to Jesus' healing ministry. While Matthew 9:12 is about who needs a physician, EGW uses the concept of a physician to illustrate Christ's role as the ultimate healer.
"Many youth who are thought incorrigible are not at heart so hard as they appear. Many who are regarded as hopeless may be reclaimed by wise discipline. These are often the ones who most readily melt under kindness. Let the teacher gain the confidence of the tempted one, and by recognizing and developing the good in his character, he can, in many cases, correct the evil without calling attention to it. Ed 294.1"
The EGW passage discusses reaching those considered 'incorrigible' with kindness, suggesting that they are not beyond help. This parallels the sentiment in Matthew 9:12, where Jesus implies that those who are 'sick' (spiritually or morally) are the ones who need a physician (himself). Both passages highlight the importance of reaching out to those who are struggling.
"Some seem to feel that they must be on probation, and must prove to the Lord that they are reformed, before they can claim His blessing. But they may claim the blessing of God even now. They must have His grace, the Spirit of Christ, to help their infirmities, or they cannot resist evil. Jesus loves to have us come to Him just as we are, sinful, helpless, dependent. We may come with all our weakness, our folly, our sinfulness, and fall at His feet in penitence. It is His glory to encircle us in the arms of His love and to bind up our wounds, to cleanse us from all impurity. SC 52.2"
Both passages address the idea that those who recognize their need for help (spiritual or physical) are the ones who will seek and receive it. The EGW passage speaks of coming to Jesus with weakness and sinfulness, while Matthew 9:12 states that the sick need a physician.
Matthew 9:12-13
"But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance."
"Christ's work was to lay down in simple lines, yet so as to be clearly understood, truths that, if obeyed, would bring peace and happiness to the soul. He could look beneath the surface, and see the cherished sins that were ruining the life and character, and shutting souls away from God. He pointed out these sins, that all might see them in the true light, and put them away. In some who presented the most hardened exterior, He discerned hopeful subjects. He knew that they would respond to the light, and that they would become His true followers. GW 48.2"
Both passages highlight Jesus's ability to see beyond outward appearances and address the underlying spiritual needs of individuals, particularly sinners. The EGW passage expands on the idea that Jesus came to heal the spiritually sick, echoing the sentiment in Matthew 9:12-13.
Matthew 9:13
"But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance."
Chapter 8—Love for the Erring I was shown that while Sister J and Brother and Sister K have seen wrongs in others, they have not made efforts to correct those wrongs and help those whom they ought to have helped. They have left them too much alone, and held them off at arms’ length, and felt that it was of no use to try to do anything for them. This is wrong. They commit an error in so doing. Christ said: “I came not to call the righteous, but sinners to repentance.” The Lord would have us help those who most need help. While you have seen the errors and wrongs in others, you have shut yourselves too much to yourselves, and have been too selfish in your enjoyment of the truth. God does not approve this being satisfied with the truth and making no sacrifice to aid and strengthen those who need strength. We are not all organized alike, and many have not been educated aright. Their education has been deficient. Some have had a quick temper transmitted to them, and their education in child…
EGW directly quotes Matthew 9:13.
Said Jesus: “I came not to call the righteous, but sinners to repentance.” And again: “I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.” Will you not believe these precious words? Will you not receive them into your heart? “Seek ye the Lord while He may be found, call ye upon Him while He is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon.” Is not this promise broad and deep and full? Can you ask more? Will you not allow the Lord right here to erect a standard for you against the enemy? Satan is ready to steal away the blessed assurances of God. He desires to take every glimmer of hope and every ray of light from the soul; but you must not permit him to do this. Exercise faith; fight the good fight of faith; wrestle with these doubts; become …
EGW directly quotes Matthew 9:13.
"But it was Simon's ignorance of God and of Christ that led him to think as he did. He did not realize that God's Son must act in God's way, with compassion, tenderness, and mercy. Simon's way was to take no notice of Mary's penitent service. Her act of kissing Christ's feet and anointing them with ointment was exasperating to his hardheartedness. He thought that if Christ were a prophet, He would recognize sinners and rebuke them. DA 566.3 To this unspoken thought the Saviour answered: “Simon, I have somewhat to say unto thee.... There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell Me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And He said unto him, Thou hast rightly judged.” DA 566.4"
The EGW passage directly quotes and elaborates on the story in Luke 7:36-50, where Jesus uses the parable of the two debtors to address Simon's judgment of the woman who anointed Jesus' feet. While Matthew 9:13 speaks of mercy, the EGW passage is a direct commentary on the Luke passage.
"Jesus did not wait for His disciples to answer the charge, but Himself replied: “They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.” The Pharisees claimed to be spiritually whole, and therefore in no need of a physician, while they regarded the publicans and Gentiles as perishing from diseases of the soul. Then was it not His work, as a physician, to go to the very class that needed His help? DA 275.3"
The EGW passage directly quotes Matthew 9:13.
"But although the Pharisees thought so highly of themselves, they were really in a worse condition than the ones they despised. The publicans were less bigoted and self-sufficient, and thus were more open to the influence of truth. Jesus said to the rabbis, “Go ye and learn what that meaneth, I will have mercy, and not sacrifice.” Thus He showed that while they claimed to expound the word of God, they were wholly ignorant of its spirit. DA 275.4"
The EGW passage directly quotes Matthew 9:13.
"Often, when won to the gospel, those who appeared coarse and unpromising will be among its most loyal adherents and advocates. They are not altogether corrupt. Beneath the forbidding exterior there are good impulses that might be reached. Without a helping hand many would never recover themselves, but by patient, persistent effort they may be uplifted. Such need tender words, kind consideration, tangible help. They need that kind of counsel which will not extinguish the faint gleam of courage in the soul. Let the workers who come in contact with them consider this. MH 168.5"
Both passages emphasize God's mercy towards sinners and the importance of reaching out to those who are considered outcasts or unpromising. EGW's passage expands on the practical application of this principle, echoing the sentiment of Matthew 9:13.
The Pharisees understood Christ's parable as a rebuke to them. Instead of accepting their criticism of His work, He had reproved their neglect of the publicans and sinners. He had not done this openly, lest it should close their hearts against Him; but His illustration set before them the very work which God required of them, and which they had failed to do. Had they been true shepherds, these leaders in Israel would have done the work of a shepherd. They would have manifested the mercy and love of Christ, and would have united with Him in His mission. Their refusal to do this had proved their claims of piety to be false. Now many rejected Christ's reproof; yet to some His words brought conviction. Upon these, after Christ's ascension to heaven, the Holy Spirit came, and they united with His disciples in the very work outlined in the parable of the lost sheep. COL 192.2 The Lost Piece of Silver After giving the parable of the lost sheep Christ spoke another, saying, “What woman having …
Both passages address the Pharisees' criticism of Jesus' association with sinners and his focus on mercy rather than judgment. EGW's passage explains how Christ's parable rebuked the Pharisees' neglect of sinners, which aligns with Matthew 9:13, where Jesus emphasizes mercy over sacrifice and his mission to call sinners to repentance.
Matthew 9:16
"No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse."
"Continuing His answer to the disciples of John, Jesus spoke a parable, saying, “No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.” The message of John the Baptist was not to be interwoven with tradition and superstition. An attempt to blend the pretense of the Pharisees with the devotion of John would only make more evident the breach between them. DA 278.3"
EGW directly quotes and interprets the parable of the new cloth on an old garment from Matthew 9:16.
Matthew 9:17
"Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved."
Nor could the principles of Christ's teaching be united with the forms of Pharisaism. Christ was not to close up the breach that had been made by the teachings of John. He would make more distinct the separation between the old and the new. Jesus further illustrated this fact, saying, “No man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.” The skin bottles which were used as vessels to contain the new wine, after a time became dry and brittle, and were then worthless to serve the same purpose again. In this familiar illustration Jesus presented the condition of the Jewish leaders. Priests and scribes and rulers were fixed in a rut of ceremonies and traditions. Their hearts had become contracted, like the dried-up wine skins to which He had compared them. While they remained satisfied with a legal religion, it was impossible for them to become the depositaries of the living truth of heaven. They thought their ow…
EGW directly quotes and interprets Matthew 9:17.
Matthew 9:18
"While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live."
"This elder of the Jews came to Jesus in great distress, and cast himself at His feet, exclaiming, “My little daughter lieth at the point of death: I pray Thee, come and lay Thy hands on her, that she may be healed; and she shall live.” DA 342.2"
The EGW passage is a clear retelling of the story found in Matthew 9:18, including direct quotes. While the KJV passage says 'is even now dead' and the EGW passage says 'lieth at the point of death', this is a minor difference and the overall connection is strong.
Matthew 9:20
"And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:"
"As He was passing, she reached forward and succeeded in barely touching the border of His garment. That moment she knew that she was healed. In that one touch was concentrated the faith of her life, and instantly her pain and feebleness disappeared. Instantly she felt the thrill as of an electric current passing through every fiber of her being. There came over her a sensation of perfect health. “She felt in her body that she was healed of that plague.” Verse 29 . MH 60.2"
Both passages describe the woman with the issue of blood touching the hem of Jesus' garment. The EGW passage expands on the immediate healing and the sensation she felt, drawing directly from the biblical narrative.
Matthew 9:20-22
"And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: For she said within herself, If I may but touch his garment, I shall be whole. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour."
"To the curious crowd pressing about Jesus there was imparted no vital power. But the suffering woman who touched Him in faith received healing. So in spiritual things does the casual contact differ from the touch of faith. To believe in Christ merely as the Saviour of the world can never bring healing to the soul. The faith that is unto salvation is not a mere assent to the truth of the gospel. True faith is that which receives Christ as a personal Saviour. God gave His only-begotten Son, that I, by believing in Him, “should not perish, but have everlasting life.” John 3:16 . When I come to Christ, according to His word, I am to believe that I receive His saving grace. The life that I now live, I am to “live by the faith of the Son of God, who loved me, and gave Himself for me.” Galatians 2:20 . MH 62.1"
EGW directly references the story of the woman with the issue of blood and explicitly connects it to the concept of faith and healing. She uses the story as an analogy to explain the difference between casual contact and a touch of faith, and how true faith leads to salvation. She also quotes John 3:16 and Galatians 2:20 to support her point.
Matthew 9:21
"For she said within herself, If I may but touch his garment, I shall be whole."
"They advanced but slowly; for the crowd pressed Christ on every side. In making His way through the multitude, the Saviour came near to where the afflicted woman was standing. Again and again she had tried in vain to get near Him. Now her opportunity had come. She could see no way of speaking to Him. She would not seek to hinder His slow advance. But she had heard that healing came from a touch of His garments; and, fearful of losing her one chance for relief, she pressed forward, saying to herself, “If I may but touch His garment, I shall be whole.” MH 59.3"
The EGW passage directly quotes Matthew 9:21, repeating the woman's words about touching Jesus' garment.
"Chapter 4—The Touch of Faith “If I may but touch His garment, I shall be whole.” Matthew 9:21 . It was a poor woman who spoke these words—a woman who for twelve years had suffered from a disease that made her life a burden. She had spent all her means upon physicians and remedies, only to be pronounced incurable. But as she heard of the Great Healer, her hopes revived. She thought, “If only I could get near enough to speak to Him, I might be healed.” MH 59"
The EGW passage directly quotes Matthew 9:21 and introduces the story of the woman who touched Jesus' garment.
"The golden opportunity had come. She was in the presence of the Great Physician! But amid the confusion she could not speak to Him, nor catch more than a passing glimpse of His figure. Fearful of losing her one chance of relief, she pressed forward, saying to herself, “If I may but touch His garment, I shall be whole.” As He was passing, she reached forward, and succeeded in barely touching the border of His garment. But in that moment she knew that she was healed. In that one touch was concentrated the faith of her life, and instantly her pain and feebleness gave place to the vigor of perfect health. DA 343.5"
The EGW passage directly quotes and elaborates on the woman's thought process from Matthew 9:21 regarding touching Jesus' garment to be healed.
Matthew 9:22
"But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour."
"Looking toward the woman, Jesus insisted on knowing who had touched Him. Finding concealment vain, she came forward tremblingly, and cast herself at His feet. With grateful tears she told the story of her suffering, and how she had found relief. Jesus gently said, “Daughter, be of good comfort: thy faith hath made thee whole; go in peace.” He gave no opportunity for superstition to claim healing virtue for the mere act of touching His garments. It was not through the outward contact with Him, but through the faith which took hold on His divine power, that the cure was wrought. DA 344.3"
The EGW passage is a clear retelling and interpretation of the event described in Matthew 9:22, including the direct quote 'Daughter, be of good comfort; thy faith hath made thee whole.'
The wondering crowd that pressed close about Christ realized no accession of vital power. But when the suffering woman put forth her hand to touch Him, believing that she would be made whole, she felt the healing virtue. So in spiritual things. To talk of religion in a casual way, to pray without soul hunger and living faith, avails nothing. A nominal faith in Christ, which accepts Him merely as the Saviour of the world, can never bring healing to the soul. The faith that is unto salvation is not a mere intellectual assent to the truth. He who waits for entire knowledge before he will exercise faith, cannot receive blessing from God. It is not enough to believe about Christ; we must believe in Him. The only faith that will benefit us is that which embraces Him as a personal Saviour; which appropriates His merits to ourselves. Many hold faith as an opinion. Saving faith is a transaction by which those who receive Christ join themselves in covenant relation with God. Genuine faith is lif…
The EGW passage uses the story in Matthew 9:22 as a springboard to discuss the nature of saving faith, contrasting it with mere intellectual assent. While not a direct quote, the underlying theme of faith leading to healing is central to both passages.
"Christ knew every thought of her mind, and He was making His way to where she stood. He realized her great need, and He was helping her to exercise faith. MH 60.1"
Both passages refer to Jesus healing the woman with the issue of blood, and highlight the role of faith in the healing. The EGW passage amplifies the idea that Jesus was aware of her need and helped her exercise faith, which is implicit in the biblical account.
"Saviour could distinguish the touch of faith from the casual contact of the careless throng. Such trust should not be passed without comment. He would speak to the humble woman words of comfort that would be to her a wellspring of joy,—words that would be a blessing to His followers to the close of time. DA 344.2"
Both passages describe Jesus acknowledging and comforting a woman whose faith healed her. The EGW passage elaborates on the significance of this interaction.
"The next day there was a severe storm, and none of the neighbors came to our house. I was able to be up in the sitting room; and as some saw the windows of my room raised, they supposed that I was dead. They knew not that the Great Physician had graciously entered the dwelling, rebuked the disease, and set me free. The next day we rode thirty-eight miles to Topsham. Inquiries were made of my father, at what time the funeral would be. Father asked: “What funeral?” “The funeral of your daughter,” was the reply. Father answered: “She has been healed by the prayer of faith, and is on her way to Topsham.” 1T 80.2"
Both passages involve healing through faith. While the details differ, the underlying theme of faith leading to wholeness is present in both accounts.
Matthew 9:24
"He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn."
"Jairus pressed closer to the Saviour, and together they hurried to the ruler's home. Already the hired mourners and flute players were there, filling the air with their clamor. The presence of the crowd, and the tumult jarred upon the spirit of Jesus. He tried to silence them, saying, “Why make ye this ado, and weep? the damsel is not dead, but sleepeth.” They were indignant at the words of the Stranger. They had seen the child in the embrace of death, and they laughed Him to scorn. Requiring them all to leave the house, Jesus took with Him the father and mother of the maiden, and the three disciples, Peter, James, and John, and together they entered the chamber of death. DA 343.1"
The EGW passage directly quotes and references the core message of Matthew 9:24, making it a clear and explicit allusion.
Matthew 9:29
"Then touched he their eyes, saying, According to your faith be it unto you."
"Pray in faith. And be sure to bring your lives into harmony with your petitions, that you may receive the blessings for which you pray. Let not your faith weaken, for the blessings received are proportionate to the faith exercised. “According to your faith be it unto you.” “All things, whatsoever ye shall ask in prayer, believing, ye shall receive.” Matthew 9:29 ; 21:22 . Pray, believe, rejoice. Sing praises to God because He has answered your prayers. Take Him at His word. “He is faithful that promised.” Hebrews 10:23 . Not one sincere supplication is lost. The channel is open; the stream is flowing. It carries with it healing properties, pouring forth a restoring current of life and health and salvation. 7T 274.1"
Ellen White directly references Matthew 9:29 in this passage.
Matthew 9:32-34
"As they went out, behold, they brought to him a dumb man possessed with a devil. And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. But the Pharisees said, He casteth out devils through the prince of the devils."
Chapter 27—“Thou Canst Make Me Clean” This chapter is based on Matthew 8:2-4 ; Matthew 9:1-8 ; Matthew 9:32-34 ; Mark 1:40-45 ; Mark 2:1-12 ; Luke 5:12-28 . Of all diseases known in the East the leprosy was most dreaded. Its incurable and contagious character, and its horrible effect upon its victims, filled the bravest with fear. Among the Jews it was regarded as a judgment on account of sin, and hence was called “the stroke,” “the finger of God.” Deep-rooted, ineradicable, deadly, it was looked upon as a symbol of sin. By the ritual law, the leper was pronounced unclean. Like one already dead, he was shut out from the habitations of men. Whatever he touched was unclean. The air was polluted by his breath. One who was suspected of having the disease must present himself to the priests, who were to examine and decide his case. If pronounced a leper, he was isolated from his family, cut off from the congregation of Israel, and was doomed to associate with those only who were similarly a…
Ellen White directly references Matthew 9:32-34 in this passage.
Matthew 9:34
"But the Pharisees said, He casteth out devils through the prince of the devils."
It was just before this that Jesus had a second time performed the miracle of healing a man possessed, blind and dumb, and the Pharisees had reiterated the charge, “He casteth out devils through the prince of the devils.” Matthew 9:34 . Christ told them plainly that in attributing the work of the Holy Spirit to Satan, they were cutting themselves off from the fountain of blessing. Those who had spoken against Jesus Himself, not discerning His divine character, might receive forgiveness; for through the Holy Spirit they might be brought to see their error and repent. Whatever the sin, if the soul repents and believes, the guilt is washed away in the blood of Christ; but he who rejects the work of the Holy Spirit is placing himself where repentance and faith cannot come to him. It is by the Spirit that God works upon the heart; when men willfully reject the Spirit, and declare It to be from Satan, they cut off the channel by which God can communicate with them. When the Spirit is finally…
Ellen White directly references Matthew 9:34 in this passage.
Matthew 9:35
"And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people."
"trod, to look upon the lake beside which He loved to teach, and the hills and valleys on which His eyes so often rested. But we need not go to Nazareth, to Capernaum, or to Bethany, in order to walk in the steps of Jesus. We shall find His footprints beside the sickbed, in the hovels of poverty, in the crowded alleys of the great city, and in every place where there are human hearts in need of consolation. In doing as Jesus did when on earth, we shall walk in His steps. DA 640.2"
Both passages emphasize Jesus' ministry to the sick and poor. EGW's passage expands on the idea of following Jesus' example by ministering to those in need, echoing the actions described in Matthew 9:35.
"***** Christ's method alone will give true success in reaching the people. The Saviour mingled with men as one who desired their good. He showed His sympathy for them, ministered to their needs, and won their confidence. Then He bade them, “Follow Me.” GW 363.2"
Both passages describe Jesus' ministry as one of compassion, service, and invitation. Matthew 9:35 describes Jesus' actions of teaching, preaching, and healing, while EGW highlights His method of mingling with people, showing sympathy, and ministering to their needs before inviting them to follow Him. The connection is thematic, focusing on the practical application of Christ's ministry.
"***** A direct necessity is being met by the work of women who have given themselves to the Lord and are reaching out to help a needy, sin-stricken people. Personal evangelistic work is to be done. The women who take up this work carry the gospel to the homes of the people in the highways and the byways. They read and explain the word to families, praying with them, caring for the sick, relieving their temporal necessities. They present before families and individuals the purifying, transforming influence of the truth. They show that the way to find peace and joy is to follow Jesus. 6T 118.1"
Both passages describe individuals actively spreading the gospel through teaching, healing, and ministering to the needs of others. The EGW passage expands on the role of women in this work, but the core theme of active evangelism is present in both.
"Canvassers should be able to give instruction in regard to the treatment of the sick. They should learn the simple methods of hygienic treatment. Thus they may work as medical missionaries, ministering to the souls and the bodies of the suffering. This work should now be going forward in all parts of the world. Thus multitudes might be blessed by the prayers and instruction of God's servants. 6T 324.1"
Both passages emphasize the importance of ministering to both the physical and spiritual needs of people. Jesus' ministry in Matthew 9:35 serves as a model for the canvassers' work described by EGW.
"***** Christ lived the life of a genuine medical missionary. He desires us to study His life diligently, that we may learn to labor as He labored. 8T 222.1"
The EGW passage directly echoes the actions of Jesus described in Matthew 9:35, specifically His ministry of teaching, preaching, and healing. It amplifies the idea of Jesus as a 'medical missionary' and encourages followers to emulate His work.
"Jesus saw in every soul one to whom must be given the call to His kingdom. He reached the hearts of the people by going among them as one who desired their good. He sought them in the public streets, in private houses, on the boats, in the synagogue, by the shores of the lake, and at the marriage feast. He met them at their daily vocations, and manifested an interest in their secular affairs. He carried His instruction into the household, bringing families in their own homes under the influence of His divine presence. His strong personal sympathy helped to win hearts. He often repaired to the mountains for solitary prayer, but this was a preparation for His labor among men in active life. From these seasons He came forth to relieve the sick, to instruct the ignorant, and to break the chains from the captives of Satan. DA 151.2"
Both passages describe Jesus's ministry as involving going to the people, teaching, and healing. EGW provides more specific examples of where and how Jesus ministered, amplifying the general description in Matthew.
"Like Christ, the messengers of the Most High today should take their position in these great thoroughfares, where they can meet the passing multitudes from all parts of the world. Like Him, hiding self in God, they are to sow the gospel seed, presenting before others the precious truths of Holy Scripture that will take deep root in mind and heart, and spring up unto life eternal. PK 74.1"
The EGW passage draws a parallel between Christ's ministry of teaching and preaching in various locations and the role of modern messengers of God. It emphasizes spreading the gospel and planting seeds of truth, mirroring the actions described in Matthew 9:35.
"loving missionary can do more than this. Often the heart will harden under reproof; but it will melt under the love of Christ. The missionary cannot only relieve physical maladies, but he can lead the sinner to the Great Physician, who can cleanse the soul from the leprosy of sin. Through His servants, God designs that the sick, the unfortunate, those possessed of evil spirits, shall hear His voice. Through His human agencies He desires to be a Comforter such as the world knows not. DA 350.4"
Both passages describe Jesus' ministry of teaching, preaching, and healing, and the EGW passage expands on the idea of leading people to spiritual healing, which is implicit in Matthew 9:35.
"To a great degree this must be accomplished by personal labor. This was Christ's method. His work was largely made up of personal interviews. He had a faithful regard for the one-soul audience. Through that one soul the message was often extended to thousands. COL 229.2"
Both passages highlight Jesus' active ministry of teaching and preaching, emphasizing His personal engagement with people in various locations. The EGW passage amplifies the idea of personal labor, which is exemplified in Matthew 9:35.
"Testimonies for the Church 8:14-18 . The Desire of Ages, 244-251 , 818-828 . Christ's Object Lessons, 219-237 . The Minister's Responsibility Testimonies for the Church 1:248-249 . Testimonies for the Church 2:336-341, 506, 650 . Testimonies for the Church 3:242, 243, 358, 359 . Testimonies for the Church 4:185 . The Acts of the Apostles, 206, 207, 326-329, 394, 395 . The Desire of Ages, 493, 640, 641 . Section 2—Ministers of Righteousness “Our sufficiency is of God, who also hath made us able ministers.” Christ Our Example GW 41 Our Lord Jesus Christ came to this world as the unwearied servant of man's necessity. He “took our infirmities, and bare our sicknesses,” [ Matthew 8:17 .] that He might minister to every need of humanity. The burden of disease and wretchedness and sin He came to remove. It was His mission to bring to men complete restoration; He came to give them health and peace and perfection of character. GW 41"
Both passages describe Jesus' ministry of teaching, preaching, and healing. The EGW passage expands on the Matthew verse by specifying the purpose of Christ's ministry as bringing complete restoration and addressing the needs of humanity.
"The Saviour made each work of healing an occasion of implanting divine principles in the mind and soul. This was the purpose of His work. He imparted earthly blessings, that He might incline the hearts of men to receive the gospel of His grace. GW 43.3"
The EGW passage expands on the idea presented in Matthew 9:35, that Jesus' healing ministry was intertwined with his preaching and teaching, aiming to bring people to the gospel.
"Chapter 16—Out of the Cities Those who have to do with the locating of our sanitariums should prayerfully study the character and aim of sanitarium work. They should ever bear in mind that they are working for the restoration of the image of God in man. In one hand they are to carry remedies for the relief of physical suffering, and in the other the gospel for the relief of sin-burdened souls. Thus they are to work as true medical missionaries. In many hearts they are to sow the seeds of truth. 7T 80"
Both passages connect healing and preaching/teaching. Jesus' ministry is presented as a model for the sanitarium work described by EGW.
"It is the Lord's purpose that in every part of our world health institutions shall be established as a branch of the gospel work. These institutions are to be His agencies for reaching a class whom nothing else will reach. They need not be large buildings, but should be so arranged that effective work may be done. 6T 113.2"
Both passages connect healing with the gospel message. EGW expands on the idea of establishing institutions for this purpose, echoing Jesus' ministry of teaching, preaching, and healing.
"“They shall lay hands on the sick, and they shall recover.” This world is a vast lazar house; but Christ came to heal the sick, to proclaim deliverance to the captives of Satan. He was in Himself health and strength. He imparted His life to the sick, the afflicted, those possessed of demons. He knew that many of those who petitioned Him for help had brought disease upon themselves, yet He did not refuse to heal them. And when virtue from Christ entered into these poor souls, they were convicted of sin, and many were healed of their spiritual disease as well as of their physical maladies. CT 466.3"
Both passages describe Jesus' ministry of healing. Matthew 9:35 describes Jesus healing every sickness and disease, while the EGW passage speaks of Christ healing the sick and proclaiming deliverance. The connection is thematic and relevant.
"And we should teach others how to preserve and to recover health. For the sick we should use the remedies which God has provided in nature, and we should point them to Him who alone can restore. It is our work to present the sick and suffering to Christ in the arms of our faith. We should teach them to believe in the Great Healer. We should lay hold on His promise and pray for the manifestation of His power. The very essence of the gospel is restoration, and the Saviour would have us bid the sick, the hopeless, and the afflicted take hold upon His strength. CT 467.1"
Both passages connect healing with the gospel and faith in Christ. EGW expands on the practical application of Christ's healing ministry described in Matthew.
"God's Purpose for the Sanitarium The Battle Creek Sanitarium is a broad missionary field. God has been moving upon souls to seek in this institution relief from physical suffering. He requires that everything connected with it shall be such as He can approve. 8T 155"
Both passages connect healing with a broader spiritual purpose. Matthew 9:35 describes Jesus healing and preaching, while EGW describes the sanitarium as a place for physical relief and spiritual influence.
"God calls not only for our gifts for the needy, but for our cheerful countenance, our hopeful words, our kindly handclasp. When Christ healed the sick, He laid His hands upon them. So should we come in close touch with those whom we seek to benefit. COL 418.1"
Both passages emphasize Jesus' ministry of healing and helping others. EGW draws a parallel between Christ's physical touch and the need for Christians to connect with those they seek to help, reflecting the spirit of Jesus' ministry described in Matthew 9:35.
"He passed by no human being as worthless, but sought to apply the healing remedy to every soul. In whatever company He found Himself He presented a lesson appropriate to the time and the circumstances. Every neglect or insult shown by men to their fellow men only made Him more conscious of their need of His divine-human sympathy. He sought to inspire with hope the roughest and most unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. MH 25.5"
Both passages describe Jesus' ministry of reaching out to all people, teaching, healing, and offering hope. The EGW passage elaborates on Christ's compassion and desire to uplift even the most unpromising, while Matthew 9:35 provides a general overview of his ministry.
"The Saviour made each work of healing an occasion for implanting divine principles in the mind and soul. This was the purpose of His work. He imparted earthly blessings, that He might incline the hearts of men to receive the gospel of His grace. MH 20.2"
Both passages highlight Jesus' ministry of healing and teaching. The EGW passage emphasizes that healing was a means to impart divine principles, while Matthew 9:35 describes Jesus doing both healing and preaching.
"The work of health reform is the Lord's means for lessening suffering in our world and for purifying His church. Teach the people that they can act as God's helping hand by co-operating with the Master Worker in restoring physical and spiritual health. This work bears the signature of heaven and will open doors for the entrance of other precious truths. There is room for all to labor who will take hold of this work intelligently. 9T 112.4 Keep the work of health reform to the front is the message I am instructed to bear. Show so plainly its value that a widespread need for it will be felt. Abstinence from all hurtful food and drink is the fruit of true religion. He who is thoroughly converted will abandon every injurious habit and appetite. By total abstinence he will overcome his desire for health-destroying indulgences. 9T 113.1"
Both passages connect healing and health with the gospel message. Matthew 9:35 describes Jesus teaching, preaching, and healing, while the EGW passage describes health reform as a means for lessening suffering and purifying the church. The connection is thematic, focusing on the holistic ministry of physical and spiritual well-being.
"He attended the great yearly festivals of the nation, and to the multitude absorbed in outward ceremony He spoke of heavenly things, bringing eternity within their view. To all He brought treasures from the storehouse of wisdom. He spoke to them in language so simple that they could not fail of understanding. By methods peculiarly His own, He helped all who were in sorrow and affliction. With tender, courteous grace, He ministered to the sin-sick soul, bringing healing and strength. GW 45.1"
Both passages describe Jesus' ministry of teaching and healing. Matthew 9:35 provides a general overview of Jesus' activities, while the EGW passage elaborates on His methods and impact. The connection is thematic, focusing on the scope and nature of Jesus' ministry.
Matthew 9:36
"But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd."
But you are as a child who is not yet placed in control of his inheritance. God does not entrust to you your precious possession, lest Satan by his wily arts should beguile you, as he did the first pair in Eden. Christ holds it for you, safe beyond the spoiler's reach. Like the child, you shall receive day by day what is required for the day's need. Every day you are to pray, “Give us this day our daily bread.” Be not dismayed if you have not sufficient for tomorrow. You have the assurance of His promise, “So shalt thou dwell in the land, and verily thou shalt be fed.” David says, “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” Psalm 37:3, 25 . That God who sent the ravens to feed Elijah by the brook Cherith will not pass by one of His faithful, self-sacrificing children. Of him that walketh righteously it is written: “Bread shall be given him; his waters shall be sure.” “They shall not be ashamed in the evil time: and in the…
Ellen White directly references Matthew 9:36 in this passage.
"From the hillside He looked upon the moving multitude, and His heart was stirred with sympathy. Interrupted as He was, and robbed of His rest, He was not impatient. He saw a greater necessity demanding His attention as He watched the people coming and still coming. He “was moved with compassion toward them, because they were as sheep not having a shepherd.” Leaving His retreat, He found a convenient place where He could minister to them. They received no help from the priests and rulers; but the healing waters of life flowed from Christ as He taught the multitude the way of salvation. DA 364.2"
The EGW passage directly quotes and expands upon Matthew 9:36, making the connection undeniable.
"He passed by no human being as worthless, but sought to apply the healing remedy to every soul. In whatever company He found Himself He presented a lesson appropriate to the time and the circumstances. Every neglect or insult shown by men to their fellow men only made Him more conscious of their need of His divine-human sympathy. He sought to inspire with hope the roughest and most unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them manifest as the children of God. MH 25.5"
Both passages describe Jesus' compassion for people. Matthew 9:36 describes Jesus' feelings upon seeing the multitudes, while the EGW passage describes Jesus' actions and motivations stemming from a similar compassion.
"Never has the world's need for teaching and healing been greater than it is today. The world is full of those who need to be ministered unto—the weak, the helpless, the ignorant, the degraded. The continual transgression of man for nearly six thousand years has brought sickness, pain, and death as its fruit. Multitudes are perishing for lack of knowledge. CT 467.2"
Both passages highlight the great need for compassion and ministry to the suffering multitudes. EGW elaborates on the reasons for this suffering, linking it to sin and lack of knowledge, while Matthew focuses on Jesus's compassion for the crowds.
"He passed no human being by as worthless, but sought to apply the healing remedy to every soul. In whatever company He found Himself, He presented a lesson appropriate to the time and the circumstances. Every neglect or insult shown by men to their fellow men only made Him more conscious of their need of His divine-human sympathy. He sought to inspire with hope the roughest and most unpromising, setting before them the assurance that they might become blameless and harmless, attaining such a character as would make them the children of God. 9T 191.2"
Both passages highlight Christ's compassion for the multitudes and his focus on those who are struggling. The EGW passage elaborates on Christ's actions stemming from this compassion, while Matthew 9:36 describes the feeling itself.
"How little do we enter into sympathy with Christ on that which should be the strongest bond of union between us and Him—compassion for depraved, guilty, suffering souls, dead in trespasses and sins! The inhumanity of man toward man is our greatest sin. Many think that they are representing the justice of God while they wholly fail of representing His tenderness and His great love. Often the ones whom they meet with sternness and severity are under the stress of temptation. Satan is wrestling with these souls, and harsh, unsympathetic words discourage them and cause them to fall a prey to the tempter's power. MH 163.2"
Both passages emphasize compassion, particularly Christ's compassion, for those who are suffering and lost. EGW's passage expands on the implications of lacking this compassion, but the core theme is clearly present in both.
"compassionate manner in which He would have them deal with such distress, as manifested by His subsequent granting of her petition. DA 400.2"
Both passages highlight Jesus' compassion for those in distress. The EGW passage specifically mentions dealing with distress in a compassionate manner, which echoes the compassion Jesus felt for the multitudes in Matthew 9:36.
"Christ intends that His ministers shall be educators of the church in gospel work. They are to teach the people how to seek and save the lost. But is this the work they are doing? Alas, how many are toiling to fan the spark of life in a church that is ready to die! How many churches are tended like sick lambs by those who ought to be seeking for the lost sheep! And all the time millions upon millions without Christ are perishing. DA 825.3"
Both passages express concern for those who are lost and without guidance. EGW's description of churches tending to 'sick lambs' while millions perish echoes the sentiment of Jesus' compassion for the multitudes 'as sheep having no shepherd.' While not a direct quote, the thematic resonance is strong.
"He who seeks to transform humanity must himself understand humanity. Only through sympathy, faith, and love can men be reached and uplifted. Here Christ stands revealed as the master teacher; of all that ever dwelt on the earth, He alone has perfect understanding of the human soul. Ed 78.3"
Both passages highlight Christ's compassion and understanding of humanity. Matthew 9:36 shows Jesus' compassion for the multitudes, which aligns with EGW's statement about understanding and reaching people through sympathy and love.
"All around us are heard the wails of a world's sorrow. On every hand are the needy and distressed. It is ours to aid in relieving and softening life's hardships and misery. The wants of the soul only the love of Christ can satisfy. If Christ is abiding in us, our hearts will be full of divine sympathy. The sealed fountains of earnest, Christlike love will be unsealed. PK 719.1"
Both passages emphasize compassion for the suffering multitudes. Matthew 9:36 describes Jesus's compassion, while the EGW passage calls for similar compassion and action from believers.
"Chapter 8—Delay N o Longer Our workers are not reaching out as they should. Our leading men are not awake to the work that must be accomplished. When I think of the cities in which so little has been done, in which there are so many thousands to be warned of the soon coming of the Saviour, I feel an intensity of desire to see men and women going forth to the work in the power of the Spirit, filled with Christ's love for perishing souls. 7T 40"
Both passages express a sense of urgency and compassion for the multitudes who are in need of spiritual guidance.
"His Spirit “maketh intercession for us with groanings which cannot be uttered.” As the “whole creation groaneth and travaileth in pain together” ( Romans 8:26, 22 ), the heart of the infinite Father is pained in sympathy. Our world is a vast lazar house, a scene of misery that we dare not allow even our thoughts to dwell upon. Did we realize it as it is, the burden would be too terrible. Yet God feels it all. In order to destroy sin and its results He gave His best Beloved, and He has put it in our power, through co-operation with Him, to bring this scene of misery to an end. “This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” Matthew 24:14 . Ed 263.2"
Both passages deal with compassion for suffering humanity. EGW's description of the world as a 'lazar house' and God's pain in sympathy echoes the compassion Jesus felt for the multitudes in Matthew 9:36.
"Hour after hour they came and went; for none could know whether tomorrow would find the Healer still among them. Never before had Capernaum witnessed a day like this. The air was filled with the voice of triumph and shouts of deliverance. The Saviour was joyful in the joy He had awakened. As He witnessed the sufferings of those who had come to Him, His heart was stirred with sympathy, and He rejoiced in His power to restore them to health and happiness. DA 259.3"
Both passages highlight Jesus' compassion for the multitudes and his joy in healing and helping them. The EGW passage focuses on the specific context of Capernaum, while Matthew 9:36 is a more general statement, but the underlying theme of compassion is present in both.
"***** The Saviour knows the depths of the world's misery and despair, knows by what means to bring relief. He sees on every hand souls in darkness, bowed down with sin and sorrow and pain. But He sees also their possibilities. He sees the height to which they may attain. Although human beings have abused their mercies, wasted their talents, and lost the dignity of godlike manhood, the Creator is to be glorified in their redemption. GW 38.3"
Both passages highlight Jesus' compassion for the multitudes and His awareness of their suffering and potential. The EGW quote expands on the idea of seeing possibilities in those who are lost, which aligns with the compassion shown in Matthew 9:36.
"Those for whom you labor are your brethren in distress, suffering from physical disorders and the spiritual leprosy of sin. If you are any better than they, it is to be credited to the cross of Christ. Many are without God and without hope in the world. They are guilty, corrupt, and degraded, enslaved by Satan's devices. Yet these are the ones whom Christ came from heaven to redeem. They are subjects for tenderest pity, sympathy, and tireless effort; for they are on the verge of ruin. They suffer from ungratified desires, disordered passions, and the condemnation of their own consciences; they are miserable in every sense of the word, for they are losing their hold on this life and have no prospect for the life to come. 4T 568.3"
Both passages express compassion for those who are suffering and lost. Matthew 9:36 describes Jesus's compassion for the multitudes, while EGW describes the suffering of those in need of help. The shared theme of compassion and the recognition of people's distress makes this a valid thematic parallel.
If you are in communion with Christ, you will place His estimate upon every human being. You will feel for others the same deep love that Christ has felt for you. Then you will be able to win, not drive, to attract, not repulse, those for whom He died. None would ever have been brought back to God if Christ had not made a personal effort for them; and it is by this personal work that we can rescue souls. When you see those who are going down to death, you will not rest in quiet indifference and ease. The greater their sin and the deeper their misery, the more earnest and tender will be your efforts for their recovery. You will discern the need of those who are suffering, who have been sinning against God, and who are oppressed with a burden of guilt. Your heart will go out in sympathy for them, and you will reach out to them a helping hand. In the arms of your faith and love you will bring them to Christ. You will watch over and encourage them, and your sympathy and confidence will mak…
Both passages emphasize compassion for those who are lost and suffering. The EGW passage expands on the idea of being moved with compassion and actively seeking to help those in need, mirroring Christ's actions in Matthew 9:36.
"answer this call requires self-sacrifice. While many are waiting to have every obstacle removed, souls are dying, without hope and without God. For the sake of worldly advantage, for the sake of acquiring scientific knowledge, men are willing to venture into pestilential regions and to endure hardship and privation. Where are those who are willing to do as much for the sake of telling others of the Saviour? PK 172.2"
Both passages highlight the need for compassion and action in response to the spiritual needs of others. EGW emphasizes the urgency of sharing the gospel, while Matthew 9:36 describes Jesus's compassion for the multitudes.
Sunday morning the weather was still cloudy; but before it was time for the people to assemble, the sun shone forth. Boats and trains poured their living freight upon the ground in thousands. Elder Smith spoke in the morning upon the Eastern Question. The subject was of special interest, and the people listened with the most earnest attention. In the afternoon it was difficult to make my way to the desk through the standing crowd. Upon reaching it, a sea of heads was before me. The mammoth tent was full, and thousands stood outside, making a living wall several feet deep. My lungs and throat pained me very much, yet I believed that God would help me upon this important occasion. While speaking, my weariness and pain were forgotten as I realized that I was speaking to a people that did not regard my words as idle tales. The discourse occupied over an hour, and the very best attention was given throughout. As the closing hymn was being sung, the officers of the Temperance Reform Club of …
Both passages describe large crowds and a feeling of compassion/responsibility towards them. While the specific circumstances differ, the underlying theme of being moved by the needs of a large audience is present in both.
"The Work in the Cities Particularly was this pointed out to be the case with the great cities of the nations. “Behold our cities,” she urged, “and their need of the gospel. The need for earnest labor among the multitudes in the cities has been kept before me for more than twenty years. Who is carrying a burden for our large cities? Some will say, We need all the money we can get to carry on the work in other places. Do you not know that unless you carry the truth to the cities, there will be a drying up of means? When you carry this message to those in cities who are hungry for truth, and they accept the light, they will go earnestly to work to bring that light to others. Souls who have means will bring others into the truth, and will give of their means to advance the cause of God.” The General Conference Bulletin, May 24, 1909 . LS 417"
Both passages express concern for the spiritual needs of large populations. Matthew 9:36 describes Jesus' compassion for the multitudes who were like sheep without a shepherd. Ellen White's passage emphasizes the need to reach the multitudes in the cities with the gospel, highlighting their spiritual hunger. The common theme is compassion for those who are spiritually lost and the need to provide them with guidance and truth.
"The spirit of the true shepherd is one of self-forgetfulness. He loses sight of self in order that he may work the works of God. By the preaching of the word and by personal ministry in the homes of the people, he learns their needs, their sorrows, their trials; and, co-operating with the great Burden-bearer, he shares their afflictions, comforts their distresses, relieves their soul-hunger, and wins their hearts to God. In this work the minister is attended by heavenly angels, and he himself is instructed and enlightened in the truth that maketh wise unto salvation. GW 184.2"
Both passages describe the compassion and care a shepherd (or minister) should have for their flock. Matthew 9:36 describes Jesus' compassion for the scattered multitudes, while the EGW passage details the self-forgetfulness of a true shepherd who ministers to the needs, sorrows, and trials of the people.
"Christ knew this woman's situation. He knew that she was longing to see Him, and He placed Himself in her path. By ministering to her sorrow, He could give a living representation of the lesson He designed to teach. For this He had brought His disciples into this region. He desired them to see the ignorance existing in cities and villages close to the land of Israel. The people who had been given every opportunity to understand the truth were without a knowledge of the needs of those around them. No effort was made to help souls in darkness. The partition wall which Jewish pride had erected, shut even the disciples from sympathy with the heathen world. But these barriers were to be broken down. DA 400.1"
Both passages highlight compassion for those in need. The EGW passage describes Christ's ministry to a woman and his desire for his disciples to see the needs of those around them. Matthew 9:36 describes Jesus' compassion for the multitudes. The connection lies in the shared theme of compassion and concern for the spiritual and physical needs of others.
"them and preserve health. The great object to be kept in view by the publication of such a journal should be the good of the suffering people of God. The common people, especially those too poor to attend the Institute, must be reached and instructed by the Health Reformer . 1T 552.3"
Both passages express concern for the suffering and the need to provide guidance and help. Matthew 9:36 describes Jesus' compassion for the multitudes, while the EGW passage focuses on reaching the suffering people of God with health information. The parallel lies in the shared concern for those in need.
"What are we doing for the Southern field? I have looked most anxiously to see if some plan would not be set in operation to redeem the sinful neglect of that field, but I see not a proposition or a resolution to do anything. Perhaps something has been planned that I have not seen. I hope so, and praise the Lord if it is so. But though for years our duty has been laid out in a most decided manner, yet the Southern field has been touched only with the tips of our fingers. I now feel deeply in earnest in again bringing before you this neglected portion of the Lord's vineyard. This matter is brought before me again and again. I have been awakened in the night season, and the command has come: Write the things that I have opened before you, whether men will hear or whether they will forbear. 8T 60.3"
Both passages express concern for a neglected group of people. Matthew 9:36 describes Jesus' compassion for the multitudes who are like 'sheep having no shepherd,' while EGW expresses concern for the 'Southern field' and its 'sinful neglect.'
"would feel the interest for their welfare that he had felt? From a full heart he poured forth the prayer, “Let the Lord, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd.” Numbers 27:16, 17 . PP 462.3"
Both passages use the metaphor of sheep without a shepherd to describe a group in need of leadership and compassion. While not a direct quote, the thematic parallel is evident.
Matthew 9:36-38
"But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest."
"Chapter 30—The World's N eed When Christ saw the multitudes that gathered about Him, “He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.” Christ saw the sickness, the sorrow, the want and degradation of the multitudes that thronged His steps. To Him were presented the needs and woes of humanity throughout the world. Among the high and the low, the most honored and the most degraded, He beheld souls who were longing for the very blessings He had come to bring, souls who needed only a knowledge of His grace to become subjects of His kingdom. “Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.” Matthew 9:36-38 . 6T 254"
Ellen White directly references Matthew 9:36-38 in this passage.
Matthew 9:37
"Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;"
"God calls for workers to enter the whitening harvest field. Shall we wait because the treasury is exhausted, because there is scarcely sufficient to sustain the workers now in the field? Go forth in faith, and God will be with you. The promise is: “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Psalm 126:6 . 7T 23.2"
EGW directly quotes Psalm 126:6 in the passage, making it an explicit allusion rather than a thematic parallel. The context of the quote also supports the idea of laboring in faith and reaping a harvest.
"“All about us,” declared Mrs. White on one occasion in 1898, while attending a wonderfully inspiring camp meeting in the newly formed Queensland Conference, “are fields white unto the harvest; and we all feel an intense desire that these fields shall be entered, and that the standard of truth shall be raised in every city and village. LS 370.3"
The EGW passage quotes the phrase "fields white unto the harvest," which is a direct allusion to Matthew 9:37.
In the future there will be more pressing need of men and women of literary qualifications than there has been in the past; for broad fields are opening out before us, white already for harvest. In these fields you may be laborers together with God. But if you are lovers of pleasure more than lovers of God, if you are filled with levity, if you allow the golden opportunities to pass without acquiring knowledge, without placing solid timbers in your character building, you will be dwarfed and crippled in any line of occupation you may undertake. CE 90.2 While a good education is a great benefit if combined with consecration in its possessor, still those who do not have the privilege of gaining high literary attainments need not think they cannot advance in intellectual and spiritual life. If they will make the most of the knowledge they have, if they will seek to gather something to their store every day, and will overcome all perverseness of temper through the studious cultivation of C…
The phrase "fields are opening out before us, white already for harvest" is a clear allusion to Matthew 9:37. The context of laborers being needed reinforces this connection.
"With this firsthand view of the field and its needs, supplementing the revelations that had been given to her, and with new views of the work, she was impelled to call for a larger number of regularly employed laborers and lay men alike to push into the Southern States to take advantage of the opportunities for spreading the message, grappling with the problems of the conduct of the work, both among the white and the colored people. These stirring appeals written during this two-year period form an important part of volume 7. They were instrumental in leading not a few families to move to the great Southland to herald the message through quiet Godly living and in active evangelism. An abundant harvest of this sowing is seen today. 7T 7.2"
The EGW passage discusses the need for more laborers in the South, which aligns with the theme of a plentiful harvest but few laborers in Matthew 9:37.
"There are thousands in America perishing in ignorance and sin. And looking afar off to some distant field, those who know the truth are indifferently passing by the needy fields close to them. Christ says: “Go work today in My vineyard.” “Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest.” Matthew 21:28 ; 4:35 . 8T 35.3 Wake up, wake up, my brethren and sisters, and enter the fields in America that have never been worked. After you have given something for foreign fields, do not think your duty done. There is a work to be done in foreign fields, but there is a work to be done in America that is just as important. In the cities of America there are people of almost every language. These need the light that God has given to His church. 8T 36.1"
EGW directly quotes Matthew 21:28 and 4:35, and the reference to the harvest aligns with the sentiment in Matthew 9:37. The passage amplifies the urgency of missionary work by drawing a parallel to the biblical call to harvest.
"must have Christ dwelling in us; in short, we must work the works of Christ. Wherever we look, the whitening harvest appears; but the laborers are so few. I felt my heart filled with the peace of God, and drawn out in love for His dear people with whom I was worshiping for the first time. LS 231.2"
EGW directly references the concept of 'the whitening harvest' and 'laborers are so few,' which is a clear allusion to Matthew 9:37. The context in both passages is the need for more people to engage in Christian ministry.
It is fatal mistake to suppose that the work of soul-saving depends alone upon the ministry. The humble, consecrated believer upon whom the Master of the vineyard places a burden for souls is to be given encouragement by the men upon whom the Lord has laid larger responsibilities. Those who stand as leaders in the church of God are to realize that the Saviour's commission is given to all who believe in His name. God will send forth into His vineyard many who have not been dedicated to the ministry by the laying on of hands. AA 110.2 Hundreds, yea, thousands, who have heard the message of salvation are still idlers in the market place, when they might be engaged in some line of active service. To these Christ is saying, “Why stand ye here all the day idle?” and He adds, “Go ye also into the vineyard.” Matthew 20:6, 7 . Why is it that many more do not respond to the call? Is it because they think themselves excused in that they do not stand in the pulpit? Let them understand that there i…
EGW directly quotes and references Matthew 20:6,7 in the context of urging believers to work for souls.
"There is a large work to be done, and the vineyard of the Lord needs laborers. Missionaries should enter the field before they are compelled to cease labor. There are now open doors on every side; students cannot afford to wait to complete years of training, for the years before us are not many, and we need to work while the day lasts.... CT 416.1"
EGW's statement about the need for laborers in the Lord's vineyard echoes the sentiment in Matthew 9:37 about the harvest being plentiful but the laborers being few. While not a direct quote, the thematic connection is strong and clear.
"The Adventists held meetings at this time in Beethoven Hall. My father, with his family, attended them quite regularly. The period of the second advent was thought to be in the year 1843. The time seemed so short in which souls could be saved that I resolved to do all that was in my power to lead sinners into the light of truth. But it seemed impossible for one so young, and in feeble health, to do much in the great work. 1T 38.1"
EGW's passage describes a sense of urgency to save souls due to the perceived nearness of the Second Advent. This directly parallels the sentiment in Matthew 9:37, where Jesus observes that the harvest is plentiful but the laborers are few, highlighting the need for more workers to gather souls.
"I saw that tenfold more has been accomplished in the West than in the East with the same effort, and that the way is opening for still greater success. I have seen that much can be done at present in Wisconsin, and still more in Illinois, and that efforts to spread the truth must be made in Minnesota and Iowa. It will take effect in many hearts there. There was a large, very large, field of labor spread out before me in vision, which has not yet been entered; but there is not self-sacrificing help enough to fill half the places where the people are all ready to hear the truth, and many to receive it. 1T 147.3"
This is very similar to Luke 10:2, and the reasoning is the same. Both passages highlight the need for more laborers in a large harvest field. EGW's passage echoes the sentiment of Matthew 9:37, emphasizing the scarcity of workers compared to the abundant opportunities for spreading the truth.
"“We have moved out by faith and have made large advancement,” Mrs. White wrote at the close of 1899, “because we saw what needed to be done, and we dared not hesitate. But we have not done the half of that which should be done. We are not yet on vantage ground. There is a great work before us. All about us are souls longing for light and truth; and how are they to be reached? ... LS 374.6"
Both passages highlight the vastness of the work to be done and the need to reach people with a message. EGW speaks of souls longing for light and truth, while Matthew speaks of a plenteous harvest. The underlying theme of a large, unfulfilled mission connects them.
"There is hard work to be done in dislodging error and false doctrine from the head, that Bible truth and Bible religion may find a place in the heart. It was as a means ordained of God to educate young men and women for the various departments of missionary labor, that colleges were established among us. It is God's will that they send forth not merely a few, but many laborers. But Satan, determined to overthrow this purpose, has often secured the very ones whom God would qualify for places of usefulness in His work. There are many who would work if urged into service, and who would save their souls by thus working. The church should feel her great responsibility in shutting up the light of truth, and restraining the grace of God within her own narrow limits, when money and influence should be freely employed in bringing competent persons into the missionary field. GW 81.3"
Both passages discuss the need for more workers/laborers in God's work. EGW's passage expands on the need for colleges to train these workers and the church's responsibility to support them, echoing the sentiment in Matthew 9:37.
"I was shown God's people waiting for some change to take place—a compelling power to take hold of them. But they will be disappointed, for they are wrong. They must act, they must take hold of the work themselves and earnestly cry to God for a true knowledge of themselves. The scenes which are passing before us are of sufficient magnitude to cause us to arouse and urge the truth home to the hearts of all who will listen. The harvest of the earth is nearly ripe. 1T 261.1"
Both passages use the metaphor of a harvest to represent the gathering of souls. EGW explicitly states 'The harvest of the earth is nearly ripe,' directly mirroring the sentiment in Matthew 9:37.
"As soon as she had found the Saviour the Samaritan woman brought others to Him. She proved herself a more effective missionary than His own disciples. The disciples saw nothing in Samaria to indicate that it was an encouraging field. Their thoughts were fixed upon a great work to be done in the future. They did not see that right around them was a harvest to be gathered. But through the woman whom they despised, a whole cityful were brought to hear the Saviour. She carried the light at once to her countrymen. DA 195.1"
The EGW passage speaks of the disciples not seeing the harvest around them, while the Bible verse (Matthew 9:37) states that the harvest is plentiful but the laborers are few. Both passages highlight the idea of a plentiful harvest and the need for workers, making it a strong thematic parallel.
"In the great harvest field there is abundance of work for all, and those who neglect to do what they can will be found guilty before God. Let us work for time and for eternity. Let us work with all the powers that God has bestowed upon us, and He will bless our well-directed efforts. CT 48.2"
Both passages refer to a harvest and the need for laborers. The EGW passage speaks of the 'great harvest field' and the need to work, while Matthew 9:37 highlights the plenteous harvest and the few laborers.
There are many young men whose services God would accept if they would consecrate themselves to him unreservedly. If they would exercise the powers of their mind in the service of God, which they use in serving themselves, and in acquiring property, they would make earnest, persevering, successful laborers in the vineyard of the Lord. Many of our young men should turn their attention to the study of the Scriptures, that God may use them in his cause. But they do not become intelligent in spiritual knowledge as in temporal things, therefore they fail to do the work of God which they could do with acceptance. There are but few to warn sinners and win souls to Christ, when there should be many. Our young men generally are wise in worldly matters, but not intelligent in regard to the things of the kingdom of God. They might turn their minds in the heavenly and divine channel, walking in the light, and going on from one degree of light and strength to another, until they could turn sinners …
Both passages highlight the scarcity of laborers in God's work. EGW laments the lack of young men dedicating themselves to spiritual service, mirroring Jesus' observation that the harvest is plentiful but the laborers are few.
"The cause of God in the earth today is in need of living representatives of Bible truth. The ordained ministers alone are not equal to the task of warning the great cities. God is calling not only upon ministers, but also upon physicians, nurses, colporteurs, Bible workers, and other consecrated laymen of varied talent who have a knowledge of the word of God and who know the power of His grace, to consider the needs of the unwarned cities. Time is rapidly passing, and there is much to be done. Every agency must be set in operation, that present opportunities may be wisely improved. AA 158.3"
Both passages emphasize the need for more workers to spread the message. Matthew 9:37 highlights the scarcity of laborers, and EGW echoes this sentiment by stating that ordained ministers alone are not sufficient and calls for more people to be involved.
"There is a great work to be done in England. The light radiating from London should beam forth in clear, distinct rays to regions beyond. God has wrought in England, but this English-speaking world has been terribly neglected. England has needed many more laborers and much more means. London has been scarcely touched. My heart is deeply moved as the situation in that great city is presented before me. It pains me to think that greater facilities are not provided for the work throughout Europe. I have sore heartache as I think of the work in Switzerland, Germany, Norway, and Sweden. Where there are one or two men struggling to carry forward the different branches of the cause, there should be hundreds at work. In the city of London alone no fewer than one hundred men should be engaged. The Lord marks the neglect of His work, and there will be a heavy account to settle by and by. 6T 25.2"
EGW's lament about the lack of laborers in England and Europe directly mirrors Jesus' statement in Matthew 9:37 about the plenteous harvest and the few laborers. The core message of both passages is the urgent need for more workers to spread the message.
The work in which we have a common interest is great; and efficient, willing, burden-bearing laborers are few indeed. God will give you strength, my brother, if you will move forward and wait upon Him. He will give my husband and myself strength in our united labor, if we do all to His glory, according to our ability and strength to labor. You should be located where you would have a more favorable opportunity to exercise your gift according to the ability that God has given you. You should lean your whole weight upon God and give Him an opportunity to teach, lead, and impress you. You feel a deep interest in the work and cause of God, and you should look to Him for light and guidance. He will give you light. But, as an ambassador of Christ, you are required to be faithful, to correct wrong in meekness and love, and your efforts will not prove unavailing. 3T 16.1 Since my husband has recovered from his feebleness, we have labored earnestly. We have not consulted our own ease or pleasur…
Both passages address the scarcity of laborers in God's work. EGW's passage echoes the sentiment of Matthew 9:37, applying it to her own context and encouraging individuals to step up and contribute.
"The Lord has long been waiting for human instrumentalities through whom to work. How much longer will He be obliged to wait for men and women to respond to the call: “Go work today in My vineyard”? Messengers of mercy are needed, not merely in a few places in the South, but throughout the whole field. Rich and poor are calling for the light. 7T 220.2"
The EGW passage directly quotes "Go work today in My vineyard", which is a clear reference to the parable of the laborers in the vineyard.
"Those places in the Lord's vineyard where but little or nothing has been done, call upon the places in which institutions are already established, to understand the situation. Let the men in those fields which by God's appointment have already been largely worked, and where the cause is strongly established, curtail their ambition to branch out. Let them not think of the great things they would like to do, and continue to add to their facilities, while other parts of the vineyard are destitute. It is selfish ambition that leads men to call for more for a field already possessing ample facilities, while missionary fields are in need. GW 455.3"
Both passages highlight the disparity between the abundance of the harvest (or the needs of the vineyard) and the scarcity of laborers (or resources in certain areas).
"If the followers of Christ were awake to duty, there would be thousands where there is one today proclaiming the gospel in heathen lands. And all who could not personally engage in the work, would yet sustain it with their means, their sympathy, and their prayers. And there would be far more earnest labor for souls in Christian countries. SC 81.2"
Both passages highlight the need for more laborers in spreading the gospel. Matthew 9:37 states the harvest is plentiful but the laborers are few, and EGW laments the lack of active followers of Christ engaged in evangelism.
"Some weeks before the death of my husband, I urged upon him the importance of seeking a field of labor where we would be released from the burdens necessarily coming upon us at Battle Creek. In reply he spoke of various matters which required attention before we could leave—duties which someone must do. Then with deep feeling he inquired: “Where are the men to do this work? Where are those who will have an unselfish interest in our institutions, and who will stand for the right, unaffected by any influence with which they may come in contact?” 1T 106.2"
The EGW passage reflects the same concern as Matthew 9:37: a shortage of dedicated workers to carry out God's work. Both passages highlight the need for more individuals to commit to serving in God's cause.
Then to those who are accepted as teachers in our schools is opened a field for labor and cultivation, for the sowing of the seed and for the harvesting of the ripening grain. What can give greater satisfaction than to be laborers together with God in educating and training the children and youth to love God and keep his commandments? Lead the children whom you are instructing in the day school and the Sabbath-school to Jesus. What can give you greater joy than to see children and youth following Christ, the great Shepherd, who calls, and the sheep and lambs hear his voice and follow him? What can spread more sunshine through the soul of the interested, devoted worker than to know that his persevering, patient labor is not in vain in the Lord, and to see his pupils have the sunshine of joy in their souls because Christ has forgiven their sins? What can be more satisfying to the worker together with God, than to see children and youth receiving the impressions of the spirit of God in tr…
Both passages discuss laborers in a harvest, though EGW applies it to education and spiritual growth. The connection is more than superficial.
"A Danger to Be Guarded Against While students are being educated in this way, they are being made less able to do acceptable work for the Master. The taxation that they undergo to obtain an extended knowledge in medical lines unfits them to work as they should in ministerial lines. Physical and mental weariness come because of the overstrain of study, and because the students are encouraged to labor unduly for the outcasts and the degraded. Thus some are disqualified for the work that they might have done had they begun missionary work where it was needed and let the medical line come in as an essential part connected with the work of the gospel ministry as a whole, as the hand is connected with the body. Life is not to be imperiled in an effort to obtain a medical education. There is danger, in some cases, that students will ruin their health and unfit themselves to do the service they might have done had they not been unwisely encouraged to take a medical course. 8T 163"
Both passages address the issue of insufficient laborers for a specific task. Matthew 9:37 speaks of the lack of laborers for the harvest, while the EGW passage discusses how over-emphasis on medical training can hinder individuals from effectively engaging in ministerial work.
"“I have no special light, except what you have already received, in reference to New York and the other large cities that have not been worked. Decided efforts should be made in Washington, D. C. It is a sad thing that the record stands as it does, showing so little accomplished there. It will be best to consider what can be done for this city, and see what ways of working will be the best. LS 390.3"
Both passages highlight the need for more workers in specific areas. Matthew 9:37 speaks of a plentiful harvest with few laborers, while the EGW quote mentions the lack of accomplishment in Washington D.C. and the need for efforts in unworked cities.
"Workers with this spirit are needed today. The self-sufficient, satisfied with themselves, can well be spared from the work of God. Our Lord calls for laborers who, feeling their own need of the atoning blood of Christ, enter upon their work, not with boasting or self-sufficiency, but with full assurance of faith, realizing that they will always need the help of Christ in order to know how to deal with minds. GW 143.4"
Both passages discuss the need for workers/laborers. While not a direct quote, the theme of needing more people to do God's work is present in both.
"In this closing work of the gospel there is a vast field to be occupied; and, more than ever before, the work is to enlist helpers from the common people. Both the youth and those older in years will be called from the field, from the vineyard, and from the workshop, and sent forth by the Master to give His message. Many of these have had little opportunity for education; but Christ sees in them qualifications that will enable them to fulfill His purpose. If they put their hearts into the work, and continue to be learners, He will fit them to labor for Him. Ed 269.3"
This passage echoes the idea that the harvest is plentiful but the laborers are few, emphasizing the need for more workers in the gospel field.
"This Ethiopian represented a large class who need to be taught by such missionaries as Philip—men who will hear the voice of God and go where He sends them. There are many who are reading the Scriptures who cannot understand their true import. All over the world men and women are looking wistfully to heaven. Prayers and tears and inquiries go up from souls longing for light, for grace, for the Holy Spirit. Many are on the verge of the kingdom, waiting only to be gathered in. AA 109.1"
Both passages highlight the need for laborers to reach those who are seeking spiritual truth. The EGW passage expands on the idea of people longing for light, grace, and the Holy Spirit, which aligns with the concept of a plentiful harvest but few laborers.
"There is not that talent in our office that there should be. The work demands the choicest and most select persons to engage in it. With the present state of things in the office my husband will still feel the pressure that he has felt, but which he should no longer bear. It is only by a miracle of God's mercy that he has stood under the burden so long. But there are now many things to be considered. By his persevering care and devotion to the work he has shown what may be done in the publishing department. Men with unselfish interests combined with sanctified judgment may make the work at the office a success. My husband has so long borne the burden alone that it has told fearfully upon his strength, and there is a positive necessity for a change. He must be relieved from care to a great degree, and yet he can work in the cause of God in speaking and writing. 3T 90.3"
Both passages highlight the need for more workers to accomplish a task. Matthew 9:37 speaks of the harvest being plentiful but the laborers being few, while the EGW passage speaks of the need for more talent and people to share the responsibilities in the publishing office.
"As a church, as individuals, if we would stand clear in the judgment, we must make more liberal efforts for the training of our young people, that they may be better fitted for the various branches of the great work committed to our hands. We should lay wise plans, in order that the ingenious minds of those who have talent may be strengthened and disciplined, and polished after the highest order, that the work of Christ may not be hindered for lack of skillful laborers, who will do their work with earnestness and fidelity. CT 43.1"
Both passages address the need for more workers/laborers in God's work. EGW expands on the need to train young people to fill this need, echoing the sentiment in Matthew.
"If we but realized how earnestly Jesus worked to sow the world with gospel seed, we, living at the very close of probation, would labor untiringly to give the bread of life to perishing souls. Why are we so cold and indifferent? Why are our hearts so unimpressible? Why are we so unwilling to give ourselves to the work to which Christ consecrated His life? Something must be done to cure the terrible indifference that has taken hold upon us. Let us bow our heads in humiliation as we see how much less we have done than we might have done to sow the seeds of truth. 8T 46.2"
EGW's passage echoes the sentiment of Matthew 9:37 regarding the need for laborers in the harvest field. She emphasizes the urgency of sharing the gospel and laments the lack of zeal among believers.
"But the world's need today cannot be met fully by the ministry of God's servants who have been called to preach the everlasting gospel to every creature. While it is well, so far as possible, for evangelical workers to learn how to minister to the necessities of the body as well as of the soul, thus following the example of Christ, yet they cannot spend all their time and strength in relieving those in need of help. The Lord has ordained that with those who preach the word shall be associated His medical missionary workers—Christian physicians and nurses who have received special training in the healing of disease and in soul winning. CT 468.1"
EGW's statement about the need for more workers and the combination of preaching and medical work aligns with the idea of a plentiful harvest but few laborers in Matthew 9:37.
"When Seventh-day Adventists move into cities where there is already a large church of believers, they are out of place, and their spirituality becomes weaker and weaker. Their children are exposed to many temptations. My brother, my sister, unless you are absolutely needed in carrying forward the work in such a place, it would be wise for you to go to some place where the truth has not yet been proclaimed, and there strive to give proof of your ability to work for the Master. Make earnest efforts to arouse an interest in present truth. House-to- house work is effectual when conducted in a Christlike manner. Hold meetings, and be sure to make them interesting. Remember that this requires something more than preaching. 8T 82.2"
The EGW passage discusses the need for workers to go to places where the truth hasn't been proclaimed, echoing the sentiment in Matthew 9:37 about the harvest being plentiful but the laborers being few. Both emphasize the need for more workers in spreading the message.
Should all the labor that has been expended on the churches during the past twenty years be again expended upon them, it would fail, as it has failed in the past, of making the members self-denying, cross-bearing followers of Christ. Many have been overfed with spiritual food, while in the world thousands are perishing for the bread of life. Church members must work ; they must educate themselves, striving to reach the high standard set before them. This the Lord will help them to reach if they will co-operate with Him. If they keep their own souls in the love of the truth they will not hold the ministers back from presenting the truth in new fields. 9T 140.2 The large cities should have been worked just as soon as the churches received the light, but many have carried no burden for souls, and Satan, finding them susceptible to his temptations, has spoiled their experience. God asks His people to repent, to be converted, and to return to their first love, which they have lost by their …
The EGW passage speaks of 'thousands are perishing for the bread of life' and the need for 'church members must work'. This aligns with the sentiment of Matthew 9:37, where Jesus notes the plentiful harvest but the few laborers. Both passages highlight the urgent need for more workers to address the spiritual needs of the world.
"There are numbers that ought to become missionaries who never enter the field, because those who are united with them in church capacity or in our colleges, do not feel the burden of labor with them, to open before them the claims that God has upon all the powers, and do not pray with them and for them; and the eventful period which decides the plans and course of life passes, convictions, with them are stifled, other influences and inducements attract them, and temptations to seek worldly positions that will, they think, bring them money, take them into the worldly current. These young men might have been saved to the ministry through well- organized plans. If the churches in the different places do their duty, God will work with their efforts by his Spirit, and will supply faithful men to the ministry. CE 45.2"
Both passages highlight the need for more laborers in God's work. Matthew 9:37 is a direct statement of this need, while EGW's passage discusses the reasons why potential missionaries are not entering the field and how the church can help.
"As a result, many who were feeling that God had a work for them to do in teaching the truth to others, have become infatuated and crazed with elocution. All that certain ones needed was to have this temptation presented before them. Their interest was attracted by the novelty, and young men and some ministers were carried away with this excitement. They left their fields of labor—everything in the vineyard of the Lord was neglected—and paid their money and gave their precious time to attend a school of elocution. When they came from this drill, devotion and religion had parted company with them, and the burden of souls was laid off, as they would lay aside a garment. They had accepted Satan's suggestions, and he had led them where he chose. 4T 605.1"
Both passages discuss a shortage of dedicated workers in God's service. EGW's passage illustrates this shortage by describing individuals distracted by elocution, while Matthew 9:37 directly states the problem.
"Section 5—Canvassing “Blessed are ye that sow beside all waters.” Chapter 38—Importance of the Work 6T 313 The canvassing work, properly conducted, is missionary work of the highest order, and it is as good and successful a method as can be employed for placing before the people the important truths for this time. The importance of the work of the ministry is unmistakable; but many who are hungry for the bread of life have not the privilege of hearing the word from God's delegated preachers. For this reason it is essential that our publications be widely circulated. Thus the message will go where the living preacher cannot go, and the attention of many will be called to the important events connected with the closing scenes of this world's history. 6T 313"
The EGW passage discusses the need for more workers to spread the message, which aligns with the sentiment in Matthew 9:37 about the harvest being plentiful but the laborers being few.
"sheaves to bring to the Master. The work commenced in other new fields,—in Rochester, N. Y., in Michigan, in Oakland, in San Francisco, and in the European fields,—was quite as unpromising as the work in this field. But the work you do in faith and hope will bring you into fellowship with Christ and His faithful servants. It must be carried on in simplicity and faith and hope, and eternal results will be the reward of your labors.’” LS 362.1"
The EGW passage speaks of bringing 'sheaves to the Master' and working in new fields, which parallels the concept of a harvest in Matthew 9:37. Both passages emphasize the need for labor and the potential for a bountiful return.
"“We have an army of intelligent young men and women, anxious to fit themselves for the work of God. We believe that in a short time we shall be able to furnish a large number of valuable workers for various mission fields under the British flag. The “Lord is revealing this to us through the Spirit of prophecy, and He will bring it to pass .” General Conference Daily Bulletin, 1899. LS 373.2"
Both passages relate to the need for workers in God's service. Matthew 9:37 highlights the plentiful harvest but few laborers, while the EGW passage speaks of preparing young people for mission fields.
"***** As yet there are comparatively few places in the South that have been worked. There are many, many cities in which nothing has been done. Centers of influence may be established in many places by the opening up of health food stores, hygienic restaurants, and treatment rooms. Not all that needs to be done can be specified before a beginning is made. Let those in charge of the Southern work pray over the matter, and remember that God is guiding. Let no narrowness or selfishness be manifested. Plan to carry forward the work simply, sensibly, economically. 7T 234.3"
Both passages highlight the need for more workers in a large field. Matthew 9:37 speaks of a plentiful harvest with few laborers, while the EGW passage mentions many unworked places in the South. The connection is thematic, focusing on the need for more effort.
"Those connected with the office cannot endure the amount of care and labor that my husband has borne for years. They have not the constitution, the capital to draw upon, which my husband had. They can never endure the perplexities and the constant, wearing labor which have come upon him and which he has borne for twenty years. I cannot endure the thought that any in the office should sacrifice strength and health through excessive labor, so that their usefulness should prematurely end and they be unable to work in the vineyard of the Lord. It is not merely the gatherers of the fruit that are the essential laborers; all who assist in digging about the plants, watering, pruning, and lifting up the drooping, trailing vines, and leading their tendrils to entwine about the true trellis, the sure support, are workmen who cannot be spared. 1T 518.3"
Both passages discuss the need for more laborers in God's work. The EGW passage expands on this by illustrating the different roles involved, using the metaphor of a vineyard. The connection is valid and meaningful.
"“There is a great and grand work to be done. Some who are here may feel that they must go to China or other places to proclaim the message. These should first place themselves in the position of learners, and thus be tested and tried.” (Australasian) Union Conference Record, July 28, 1899, pp. 8, 9 . LS 374.4"
Both passages address the need for workers in spreading a message. While EGW focuses on preparing individuals before sending them, Matthew 9:37 highlights the scarcity of laborers for the harvest. The underlying theme of needing workers connects them.
"In her interviews with the General Conference Committee, Mrs. White read manuscripts dealing with some of the problems that were perplexing the brethren. The call to do a much larger work in the cities at home and abroad, than had hitherto been attempted, could be responded to only as men and means could be found to use in the carrying forward of such work. In order that a broad and far-reaching campaign might be inaugurated quickly and effectively, Mrs. White suggested the advisability of releasing for evangelistic service some of the workers bearing heavy burdens in institutional centers. She said: LS 422.3"
Both passages address the need for more workers in the harvest field. Matthew 9:37 states that the harvest is plentiful but the laborers are few, and EGW suggests releasing workers for evangelistic service to address the need for a larger work.
"“A little is being done in our world,” she declared; “but, O that the good work might spread abroad and reach every needy soul! O that the present truth might be proclaimed in every city! This great need is kept before me night and day.... LS 418.2"
Both passages express a concern for the vastness of the need for evangelism and the relative scarcity of laborers. Matthew 9:37 acknowledges that the harvest is plentiful but the laborers are few. Ellen White's passage laments that only a little is being done and expresses a desire for the work to spread and reach every needy soul. The shared theme is the urgency of the mission and the need for more workers to address the immense spiritual needs of the world.
"The world is out of joint. As we look at the picture, the outlook seems discouraging. But Christ greets with hopeful assurance the very men and women who cause us discouragement. In them He sees qualifications that will enable them to take a place in His vineyard. If they will constantly be learners, through His providence He will make them men and women fitted to do a work that is not beyond their capabilities; through the impartation of the Holy Spirit, He will give them power of utterance. GW 36.2"
Both passages address the need for workers and the potential found in unexpected individuals. EGW expands on the idea of God seeing potential in those who might seem discouraging, while Matthew 9:37 highlights the scarcity of laborers.
"thirsting for the knowledge they should get in a few months; one or two years would be considered a great blessing. If all the means is used in putting a few through several years of study, many young men and women just as worthy cannot be assisted at all.... CT 404.2"
Both passages address the need for more workers and the scarcity thereof. EGW applies it to education, while Matthew applies it to evangelism.
"The Training of Colporteurs Encouraged by her assurance that special help would be given those who would persevere in faith, a number of young men were persuaded to make another effort to do self-supporting work in the sale of literature, but they pointed out that they must be furnished with a better supply of salable books. LS 285"
The EGW passage speaks of the need for more colporteurs and providing them with resources, which aligns with the theme of a plentiful harvest but few laborers in Matthew 9:37.
"May the Lord help His people to see that this is not wisdom and that far more is lost than is gained. If less machinery and fewer workers had been brought together in one place while other portions of the vineyard were destitute of facilities; if more money had been spent in making plants in various places, God would have been better pleased. It is not sanctified ambition that has led to the investment of so much money in one place. It is a mistake for our brethren to run so many presses for the printing of merely secular matter. We are fast approaching the end. The printing and circulation of the books and papers that contain the truth for this time are to be our work. 8T 89.1"
Both passages address the need for more laborers in a specific field. Matthew 9:37 speaks of the harvest being plentiful but the laborers being few, while the EGW passage speaks of the need to spread resources to other areas instead of concentrating them in one place, implying a need for more 'laborers' or facilities in other areas.
"If those who are connected with the office had been awake and not spiritually paralyzed, Brother I would long ago have been connected with the office and might now be prepared to do a good work which much needs to be done. He should have been engaged in teaching young men and women, that they might now be qualified to become workers in missionary fields. 3T 206.2"
Both passages highlight the need for more workers in a specific field (missionary work/harvest). The EGW passage laments the lack of prepared individuals, echoing the sentiment of the Bible verse about the few laborers.
"working forces? Men and women who are thoroughly converted, men and women of discernment and keen foresight, should act as directors. Good judgment must be exercised in employing persons to do this special work,—persons who love God and who walk before Him in all humility, persons who will be effective agencies in God's hand for the accomplishment of the object He has in view,—the uplifting and saving of human beings. GW 360.1"
Both passages discuss the need for workers in God's service. Matthew 9:37 highlights the scarcity of laborers for the harvest, while EGW emphasizes the qualities needed in those who are chosen for special work. The connection lies in the shared theme of needing dedicated individuals to carry out God's work.
"One of dignity and authority—One who is present in all our council meetings—was listening with deepest interest to every word. He spoke with deliberation and perfect assurance. “The whole world,” He said, “is God's great vineyard. The cities and villages constitute a part of that vineyard. These must be worked. Satan will try to interpose himself and discourage the workers, so as to prevent them from giving the message of light and warning in the more prominent as well as in the more secluded places. Desperate efforts will be made to turn the people from truth to falsehood. Angels of heaven are commissioned to co-operate with the efforts of God's appointed messengers on earth. Ministers must encourage and maintain an unwavering faith and hope, as did Christ, their living Head. They must keep humble and contrite in heart before God.” 7T 34.2"
Both passages discuss the need for laborers in God's vineyard/harvest. The EGW passage expands on the difficulties and divine assistance involved, but the core idea is present in both.
"their hearts and hands with work for the Master. MH 178.2"
Both passages discuss the need for workers in God's service. The EGW passage speaks of engaging 'hearts and hands' in work, while Matthew 9:37 highlights the scarcity of laborers for the abundant harvest. The connection is thematic, but not a strong or direct allusion.
Matthew 9:37-38
"Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest."
"“In every department of the cause of God, consecrated, God-fearing, willing helpers are needed; men of brains, men of intellect, who will go forth as ministers, canvassers, and colporteurs. Brethren and sisters, let the earnest prayer of faith ascend to God that He will raise up laborers, and send them into the harvest field; for the harvest is great, and the laborers are few.” The Review and Herald, November 20, 1883 . LS 277.2"
EGW directly quotes and alludes to Matthew 9:37-38, emphasizing the need for laborers in the harvest field. The phrase 'the harvest is great, and the laborers are few' is a clear and direct reference.
"***** The number of workers in the ministry is not to be lessened, but greatly increased. Where there is now one minister in the field, twenty are to be added; and if the Spirit of God controls them, these twenty will so present the truth that twenty more will be added. GW 65.5"
Both passages directly address the need for more workers in ministry. Matthew 9:37-38 is a direct call for prayer for more laborers, and the EGW quote echoes this sentiment, emphasizing the need to increase the number of ministers. The connection is strong and clear.
"Our schools are to be educating schools and training schools; and if men and women come forth from them fitted in any sense for the missionary field, they must have impressed upon them the greatness of the work, and that practical godliness must be brought into their daily experience, to be fitted for any place of usefulness in our world, or in the church, or in God's great moral vineyard, now calling for laborers in foreign lands. CE 46.1"
Both passages highlight the need for laborers in God's work. Matthew 9:37-38 speaks of the plenteous harvest and the few laborers, while EGW emphasizes the need for schools to train individuals for missionary work in God's "great moral vineyard."
Tuesday evening, June 18, I met a goodly number of the Sabbathkeepers in this state. My heart was softened by the Spirit of God. I gave my testimony for Jesus and expressed my gratitude for the sweet privilege that is ours of trusting in His love and of claiming His power to unite with our efforts to save sinners from perdition. If we would see the work of God prosper we must have Christ dwelling in us; in short, we must work the works of Christ. Wherever we look, the whitening harvest appears; but the laborers are so few. I felt my heart filled with the peace of God and drawn out in love for His dear people with whom I was worshiping for the first time. 4T 290.2 On Sunday, June 23, I spoke in the Methodist church of Salem on the subject of temperance. The attendance was unusually good, and I had freedom in treating this, my favorite subject. I was requested to speak again in the same place on the Sunday following the camp meeting, but was prevented by hoarseness. On the next Tuesday e…
EGW explicitly mentions the 'whitening harvest' and the few laborers, which is a direct reference to Matthew 9:37-38. This is not just a thematic parallel, but a clear allusion.
"Filling Up the Ranks of Workers “As I looked in the faces of the tried ones who are precious in the sight of the Lord, and saw that some of them seemed almost ready to lay off their armor, ... the question arose in my mind: Who are coming up to take the places of these aged, worn soldiers of the cross? Who will consecrate themselves to the work of God? ... Where are those who have the knowledge of the truth, and who love Jesus and the souls for whom He died well enough to deny self, to choose the suffering part of religion, and to go without the camp, bearing the reproach of Christ? ... LS 276"
Both passages express a need for more workers in God's service. EGW's passage directly echoes the sentiment of needing to replace older workers with new, dedicated individuals, mirroring the call for laborers in Matthew.
"“As we study the vastness of the work, and the urgency of entering these fields without delay, we see that hundreds of workers are needed where there are now but two or three, and that we must lose no time in building up those institutions where workers are to be educated and trained.” The Review and Herald, March 28, 1899 . LS 370.4"
The EGW passage discusses the need for more workers in the field, echoing the sentiment in Matthew 9:37-38 about the harvest being plentiful but the laborers being few. The connection is more than just thematic; it directly addresses the same problem.
"“In the future, more than in the past, our school must be an active missionary agency, as the Lord has specified.... Workers we must have, and in twenty-fold greater numbers, to supply the need in both the home and the foreign field. Therefore, the Avondale School must not be restricted in its facilities.” (Australasian) Union Conference Record, January 1, 1900 LS 376.1"
This is a clear thematic parallel. EGW directly references the need for more workers in the field, mirroring the sentiment in Matthew 9:37-38 about the plenteous harvest and the few laborers. The context of training and sending workers from Avondale further strengthens the connection.
"For years messages of warning and entreaty have been coming to our people, urging them to go forth into the Master's great harvest field and labor unselfishly for souls. 8T 215.3"
EGW's call to labor in the 'Master's great harvest field' directly echoes the language and sentiment of Matthew 9:37-38, where Jesus describes the harvest as plenteous and the laborers as few. The connection is strong and relevant.
"The truth is mighty, but it is not carried into practice. It is not sufficient to lay money alone upon the altar. God calls for men, volunteers, to carry the truth to other nations and tongues and people. It is not our numbers nor our wealth that will give us a signal victory; but it is devotion to the work, moral courage, ardent love for souls, and untiring, unflagging zeal. 3T 404.2"
Both passages highlight the need for laborers to spread the message. Matthew 9:37-38 speaks of the plentiful harvest and the need for more workers, while the EGW passage laments the lack of volunteers and emphasizes the importance of devotion and zeal.
"Let those who have lived so long in places where there are large churches of believers go out into the harvest field to sow and reap for the Master. They will forget self in the desire to save souls. They will see so much work to do, so many fellow beings to help, that they will have no time to look for faults in others. They will have no time to work on the negative side. 8T 83.1"
Both passages emphasize the need for more workers in the harvest field (representing soul-winning) and encourage action rather than idleness.
"God calls for self-denying, self-sacrificing workers. Those who devote their God-given time to hunting for souls, travailing for souls, watching for souls as they that must give an account, will obtain a rich experience. As they communicate the precious truths of God's word to others, their own hearts will be opened for the entrance of the word. They will be instructed by the Great Teacher. 6T 86.1"
Both passages emphasize the need for dedicated workers in God's service. EGW calls for self-denying, self-sacrificing workers who hunt for souls, while Matthew 9:37-38 highlights the plenteous harvest and the need for laborers. The shared theme of a need for more workers connects the two passages.
"In adding building to building in Battle Creek, we are encouraging neglect of other fields. Superabundant advantages there mean destitution elsewhere. Other parts of the vineyard are robbed of the means they should have. Means should be invested elsewhere in winning souls to the truth and in providing houses of worship for them. 8T 146.3"
The passage in Matthew about the plenteous harvest and the need for laborers parallels EGW's concern that focusing resources in one area (Battle Creek) neglects other fields ripe for harvest.
"The work of building up the kingdom of Christ will go forward, though to all appearance it moves slowly and impossibilities seem to testify against advance. The work is of God, and He will furnish means, and will send helpers, true, earnest disciples, whose hands also will be filled with food for the starving multitude. God is not unmindful of those who labor in love to give the word of life to perishing souls, who in their turn reach forth their hands for food for other hungry souls. DA 370.2"
Both passages deal with the need for laborers in God's work and the provision God makes for them. EGW amplifies the idea of God sending helpers and providing for their needs, echoing the sentiment in Matthew 9:37-38.
"God calls for earnest, humble workers, who will carry the gospel to the higher class. There are miracles to be wrought in genuine conversions,—miracles that are not now discerned. The greatest men of this earth are not beyond the power of a wonder-working God. If those who are workers together with Him will be men of opportunity, doing their duty bravely and faithfully, God will convert men who occupy responsible positions, men of intellect and influence. Through the power of the Holy Spirit many will accept the divine principles. Converted to the truth, they will become agencies in the hand of God to communicate the light. They will have a special burden for other souls of this neglected class. Time and money will be consecrated to the work of the Lord, and new efficiency and power will be added to the church. AA 140.1"
Both passages emphasize the need for laborers in God's work. The EGW passage expands on this by specifying the need to reach the 'higher class' and the potential for conversions among influential people.
"Heavenly angels have long been waiting for human agents—the members of the church—to co-operate with them in the great work to be done. They are waiting for you. So vast is the field, so comprehensive the design, that every sanctified heart will be pressed into service as an instrument of divine power. 9T 46.3"
Both passages address the need for more workers in a large field. Matthew 9:37-38 highlights the scarcity of laborers for the harvest, while the EGW passage speaks of a vast field and the need for every sanctified heart to be pressed into service.
"no fruit.” They looked with astonishment at the quantity I had. I said, “There are more to be gathered from these bushes.” They began picking, but soon stopped, saying, “It is not fair for us to pick here; you found this spot, and the fruit is yours.” But I replied, “That makes no difference. Gather wherever you can find anything. This is God's field, and these are His berries; it is your privilege to pick them.” GW 136.4"
The EGW passage uses the analogy of a field and berries to illustrate God's provision and the privilege of gathering from it. This parallels the concept in Matthew 9:37-38, where Jesus speaks of the harvest being plentiful and the need for laborers. Both passages emphasize the abundance of God's provision and the importance of participating in His work.
"It is such workers that are needed in the cause of God today. The self-sufficient, the envious and jealous, the critical and faultfinding, can well be spared from His sacred work. They should not be tolerated in the ministry, even though they may apparently have accomplished some good. God is not straitened for men or means. He calls for workers who are true and faithful, pure and holy; for those who have felt their need of the atoning blood of Christ and the sanctifying grace of His Spirit. 5T 224.2"
EGW's call for true, faithful, pure, and holy workers in God's cause echoes the sentiment in Matthew 9:37-38, where Jesus notes the abundance of the harvest but the scarcity of laborers. Both passages emphasize the need for dedicated and qualified individuals to serve in God's work.
"He who knows the hearts of all understood this. If the educated and noble would not do the work they were qualified to do, Christ would select men who would be obedient and faithful in doing His will. He chose humble men and connected them with Himself, that He might educate them to carry forward the great work on earth when He should leave it. CT 512.1"
Both passages relate to the idea of Christ choosing and preparing laborers for His work. EGW focuses on the selection and training of humble men, while Matthew speaks of the need for laborers and prayer for them.
Matthew 9:38
"Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest."
"When Jesus said to His disciples that the harvest was great and the laborers were few, He did not urge upon them the necessity of ceaseless toil, but bade them, “Pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.” Matthew 9:38 . To His toil-worn workers today as really as to His first disciples He speaks these words of compassion, “Come ye yourselves apart, ... and rest awhile.” MH 58.2"
The EGW passage directly quotes Matthew 9:38 and connects it to the need for rest, referencing Mark 6:31.
"Section 6—Among the Colored People “Pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.” Matthew 9:38 . Chapter 22—A Call for Colored Laborers 9T 199 Most decided efforts should be made to educate and train colored men and women to labor as missionaries in the Southern States of America. Christian colored students should be preparing to give the truth to their own race. Those who make the fear of the Lord the beginning of their wisdom and give heed to the counsel of men of experience can be a great blessing to the Negro race by carrying to their own people the light of present truth. Every worker laboring in humility and in harmony with his brethren will be a channel of light to many who are now in the darkness of ignorance and superstition. 9T 199"
Ellen White directly references Matthew 9:38 in this passage.
"Though Jesus could work miracles, and had empowered His disciples to work miracles, He directed His worn servants to go apart into the country and rest. When He said that the harvest was great and the laborers were few, He did not urge upon His disciples the necessity of ceaseless toil, but said, “Pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.” [ Matthew 9:38 .] God has appointed to every man his work, according to his ability; and He would not have a few weighted with responsibilities, while others have no burden, no travail of soul. GW 243.3"
Ellen White directly references Matthew 9:38 in this passage.
"Though Jesus could work miracles, and had empowered His disciples to work miracles, He directed His worn servants to go apart into the country and rest. When He said that the harvest was great, and the laborers were few, He did not urge upon His disciples the necessity of ceaseless toil, but said, “Pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.” Matthew 9:38 . God has appointed to every man his work, according to his ability ( Ephesians 4:11-13 ), and He would not have a few weighted with responsibilities while others have no burden, no travail of soul. DA 361.4"
Ellen White directly references Matthew 9:38 in this passage.
"Let not our young men be deterred from entering the ministry. There is danger that through glowing representations some will be drawn away from the path where God bids them walk. Some have been encouraged to take a course of study in medical lines who ought to be preparing themselves to enter the ministry. The Lord calls for more ministers to labor in His vineyard. The words were spoken, “Strengthen the outposts; have faithful sentinels in every part of the world.” God calls for you, young men. He calls for whole armies of young men who are large-hearted and large-minded, and who have a deep love for Christ and the truth. GW 63.2"
EGW's call for more ministers directly reflects the principle in Matthew 9:38, where Jesus instructs his disciples to pray for laborers to be sent into the harvest. Both passages emphasize the need for more individuals to dedicate themselves to ministry.
"The live coal is symbolical of purification, and it also represents the potency of the efforts of God's true servants. To those who make so full a consecration that the Lord can place His touch upon their lips, the word is spoken, Go forth into the harvest-field. I will co-operate with you. GW 23.1"
EGW connects purification with being sent into the harvest field. Matthew 9:38 is a direct command to pray for laborers to be sent into the harvest. The connection is thematic, linking preparation with mission.
"“The cities and villages constitute a part of the Lord's vineyard. They must hear the messages of warning. The enemy of truth is making desperate efforts to turn the people from the truth of God to falsehood.... You are to sow beside all waters. LS 208.4"
Both passages emphasize the need to spread the message/harvest in various locations. EGW's statement about sowing beside all waters aligns with the idea of reaching out to different communities, echoing the sentiment of Matthew 9:38 regarding laborers in the harvest.
"My brethren and sisters, seek the Lord while He may be found. There is a time coming when those who have wasted their time and opportunities will wish they had sought Him. God has given you reasoning faculties. He wants you to keep in the line of reason and in the line of labor. He wants you to go forth to our churches to labor earnestly for Him. He wants you to institute meetings for those outside the churches, that the people may learn the truths of this last message of warning. There are places where you will be gladly received, where souls will thank you for coming to their help. May the Lord help you to take hold of this work as you have never yet taken hold of it. 9T 106.3"
Both passages emphasize the need for laborers in God's work. Matthew 9:38 is a direct call to pray for laborers, while the EGW passage urges believers to actively engage in spreading the message. The connection is thematic, focusing on the need for workers in the harvest, but not a direct quote or explicit allusion.