"The attention of the company was now turned to the disciples. For the first time they had the opportunity of acknowledging their faith in Jesus. They told what they had seen and heard at the Jordan, and there was kindled in many hearts the hope that God had raised up a deliverer for His people. The news of the miracle spread through all that region, and was carried to Jerusalem. With new interest the priests and elders searched the prophecies pointing to Christ's coming. There was eager desire to learn the mission of this new teacher, who appeared among the people in so unassuming a manner. DA 150.1"
"He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ."
Both passages describe the disciples sharing their experiences and leading others to believe in Jesus as the Messiah. While not a direct quote, the theme of spreading the news of Jesus' arrival is present in both.
"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"
"And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?"
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.
"Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity."
Both passages criticize the hypocrisy of the Jewish leaders, who outwardly appear righteous but are inwardly corrupt. The EGW passage expands on this theme by describing their formalism and avoidance of others.
"But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone."
Both passages critique the Pharisees for their focus on minor details while neglecting more important matters like justice and love. The EGW passage provides a broader description of the Pharisees' shortcomings, while Luke 11:42 offers a specific example.
"greatest reverence for the law of God, He rebuked the pretentious piety of the Pharisees, and tried to free the people from the senseless rules that bound them. He was seeking to break down the barriers which separated the different classes of society, that He might bring men together as children of one family. His attendance at the marriage feast was designed to be a step toward effecting this. DA 150.3"
"For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;"
The EGW passage describes Jesus breaking down barriers between social classes to unite people, which directly parallels Ephesians 2:14's statement about Christ breaking down the 'middle wall of partition.' Both passages emphasize the unifying work of Christ.
"Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone."
Both passages address the hypocrisy of the Pharisees. The EGW passage speaks of Jesus rebuking their 'pretentious piety' and freeing people from 'senseless rules,' while Matthew 23:23 directly condemns their focus on minor details while neglecting 'the weightier matters of the law.'
"God had directed John the Baptist to dwell in the wilderness, that he might be shielded from the influence of the priests and rabbis, and be prepared for a special mission. But the austerity and isolation of his life were not an example for the people. John himself had not directed his hearers to forsake their former duties. He bade them give evidence of their repentance by faithfulness to God in the place where He had called them. DA 150.4"
"Let every man abide in the same calling wherein he was called."
The EGW passage, in discussing John the Baptist and his message, directly echoes the principle found in 1 Corinthians 7:20, which encourages individuals to remain faithful in their current calling. EGW uses John as an example of someone who called people to faithfulness in their current situation.
"Jesus reproved self-indulgence in all its forms, yet He was social in His nature. He accepted the hospitality of all classes, visiting the homes of the rich and the poor, the learned and the ignorant, and seeking to elevate their thoughts from questions of commonplace life to those things that are spiritual and eternal. He gave no license to dissipation, and no shadow of worldly levity marred His conduct; yet He found pleasure in scenes of innocent happiness, and by His presence sanctioned the social gathering. A Jewish marriage was an impressive occasion, and its joy was not displeasing to the Son of man. By attending this feast, Jesus honored marriage as a divine institution. DA 150.5"
"The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children."
The EGW passage describes Jesus' social interactions and his attendance at a marriage feast, contrasting it with self-indulgence. This directly parallels Matthew 11:19, where Jesus is accused of being a 'gluttonous' and a 'winebibber' due to his association with various people. Both passages address Jesus' social behavior and the perceptions surrounding it.
"The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!"
The EGW passage directly addresses the accusations leveled against Jesus regarding eating and drinking, as mentioned in Luke 7:34. While not a direct quote, it expands on the context and defends Jesus's behavior, making the connection meaningful.