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
Acts 16:1-3
"Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: Which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek."
"Here Paul again met Timothy, who had witnessed his sufferings at the close of his first visit to Lystra and upon whose mind the impression then made had deepened with the passing of time until he was convinced that it was his duty to give himself fully to the work of the ministry. His heart was knit with the heart of Paul, and he longed to share the apostle's labors by assisting as the way might open. AA 202.3"
The EGW passage directly recounts the events described in Acts 16:1-3, elaborating on the motivations and feelings of Timothy and Paul. It's a clear retelling and expansion of the biblical narrative.
Acts 16:5
"And so were the churches established in the faith, and increased in number daily."
"Throughout his ministry, Paul had looked to God for direct guidance. At the same time, he had been very careful to labor in harmony with the decisions of the general council at Jerusalem, and as a result the churches were “established in the faith, and increased in number daily.” Acts 16:5 . And now, notwithstanding the lack of sympathy shown him by some, he found comfort in the consciousness that he had done his duty in encouraging in his converts a spirit of loyalty, generosity, and brotherly love, as revealed on this occasion in the liberal contributions which he was enabled to place before the Jewish elders. AA 402.2"
The EGW passage directly quotes Acts 16:5.
"support another such meeting; but when we look at the three churches that have been organized, and are prospering in the faith, can we hesitate in answering the question, ‘Will it pay?’ Shall we not raise our voices in decided affirmation, ‘It will pay’?” LS 348.4"
Both passages discuss the growth and establishment of churches. Acts 16:5 describes churches increasing in number and being established in faith, while the EGW passage reflects on the success of organized churches and affirms the value of supporting such meetings. The thematic parallel is the positive outcome of church-related activities.
"My visit to Oregon was one of special interest. I here met, after a separation of four years, my dear friends, Brother and Sister Van Horn, whom we claim as our children. Brother Van Horn has not furnished as full and favorable reports of his work as he might justly have done. I was accordingly somewhat surprised, and very much pleased, to find the cause of God in so prosperous a condition in Oregon. Through the untiring efforts of these faithful missionaries, a conference of Seventh-day Adventists has been raised up, also several ministers to labor in that broad field. 4T 290.1"
Both passages describe the growth and establishment of churches. While EGW's passage is more specific, the underlying theme of churches being established and increasing in number is present in both.
"Many recognized the fact that the whole community had been transformed since we went there. A woman who was not a Sabbathkeeper said to me: “You would not believe me if I should inform you fully in regard to the transformation that has taken place in this community as the result of your moving here, establishing a school, and holding these little meetings.” 9T 237.1"
The transformation of the community and the establishment of a school leading to positive change echoes the idea of churches being established and increasing in number, although the connection is less direct than other pairs.
"At Copenhagen there was seen an encouraging growth in the church since the last visit. A busy week was spent there. LS 300.2"
Both passages describe the growth and establishment of churches. The EGW passage speaks of encouraging growth, while the Bible verse speaks of churches being established and increasing in number.
"We returned to Jackson, and the next day took the train for Wisconsin. Our visit to that state was blessed of God. Souls were converted as the result of our efforts. The Lord strengthened me to endure the tedious journey. 1T 95.2"
Both passages describe the positive results of ministry, with growth and establishment in faith. The EGW passage speaks of conversions and God's blessing on their efforts, while Acts 16:5 describes the establishment and increase of churches. The connection is thematic, focusing on the positive outcomes of faithful service.
Acts 16:6-10
"Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them."
"“As time has gone on, and we have had an opportunity to watch the work develop, we can say most assuredly, from our experience, that God led in the selection of this place. Everything that has been said about the location of the school in this place, has been fulfilled,—everything.” LS 376.3"
Both passages describe God's guidance in choosing a specific location or path. In Acts, the Holy Spirit directs Paul's missionary journeys. In the EGW passage, the speaker testifies that God led in the selection of the Avondale school's location. The parallel lies in the idea of divine direction in establishing a work.
At the Alma meeting there were brethren present from St. Charles and Tittabawassee, Saginaw County, who urged us to visit them. We had not designed to enter this county at present, but to visit Tuscola County if the way opened. Not hearing from Tuscola, we decided to visit Tittabawassee, and meantime write to Tuscola County and inquire if we were wanted there. At Tittabawassee we were happily disappointed to find a large house of worship, recently built by our people, well filled with Sabbathkeepers. The brethren seemed ready for our testimony, and we enjoyed freedom. A great and good work had been done in this place through the faithful labors of Brother A. Much bitter opposition and persecution had followed, but this seemed to melt away with those who came to hear, and our labors seemed to make a good impression upon all. I attended eleven meetings in this place in one week, spoke several times from one to two hours, and took part in the other meetings. At one meeting an effort was m…
Both passages describe a journey for ministry, facing unexpected turns and ultimately finding success in a location not initially planned. The Holy Spirit guides Paul, while circumstances lead EGW to Tittabawassee.
Acts 16:9
"And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us."
"From all countries the Macedonian cry is sounding: “Come over, ... and help us.” God has opened fields before us, and if human agencies would but co-operate with divine agencies, many, many souls would be won to the truth. But the Lord's professing people have been sleeping over their allotted work, and in many places it remains comparatively untouched. God has sent message after message to arouse our people to do something, and to do it now. But to the call, “Whom shall I send?” there have been few to respond, “Here am I; send me.” Isaiah 6:8 . 9T 46.1"
EGW directly references the Macedonian cry from Acts 16:9, drawing a parallel between Paul's call to Macedonia and the present need for missionary work.
"“My brethren and sisters in Australasia, there is in every city and every suburb a work to be done in presenting the last message of mercy to a fallen world. And while we are trying to work these destitute fields, the cry comes from far-off lands, ‘Come over and help us.’ These are not so easily reached, and perhaps not so ready for the harvest, as the fields within our sight, but they must not be neglected. We want to push the triumphs of the cross. Our watchword is to be, ‘Onward, ever onward!’ Our burden for the ‘regions beyond’ can never be laid down until the whole earth shall be lightened with the glory of the Lord. LS 375.1"
EGW's passage echoes the call in Acts 16:9. Both passages involve a call for help from distant lands and the need to respond to that call with missionary efforts. The phrase 'Come over and help us' is directly referenced.
"The world needs labor now. Calls are coming in from every direction like the Macedonian cry: “Come over and help us.” Plain, pointed arguments, standing our as mileposts, will do more toward convincing minds generally than will a large array of arguments which cover a great deal of ground, but which none but investigating minds will have interest to follow. The Sabbath History should be given to the people. While one edition is circulating, and the people are being benefited by it, greater improvements may be made, until everything possible has been done to bring it to perfection. Our success will be in reaching common minds. Those who have talent and position are so exalted above the simplicity of the work, and so well satisfied with themselves, that they feel no need of the truth. They are exactly where the Jews were, self-righteous, self- sufficient. They are whole and have no need of a physician. 3T 39.1"
EGW directly quotes the 'Macedonian cry' from Acts 16:9, indicating a clear and intentional allusion to the biblical passage. She uses it to illustrate the urgent need for labor in spreading the gospel.
"saying, Come over into Macedonia, and help us.” AA 211.1"
The EGW passage is a direct quote from Acts 16:9, making it an explicit allusion.
"I saw that special efforts should be made in the West with tents; for the angels of God are preparing minds there to receive the truth. This is why God has moved on some in the East to move to the West. Their gifts can accomplish more in the West than in the East. The burden of the work is in the West, and it is of the greatest importance that the servants of God should move in His opening providence. 1T 148.3"
Both passages involve a divine call to a specific geographical location for ministry. EGW's statement about moving to the West echoes the call to Macedonia in Acts.
"Night after night in my dreams I seemed to be laboring for the salvation of souls. At such times special cases were presented to my mind; these I afterward sought out and prayed with. In every instance but one these persons yielded themselves to the Lord. Some of our more formal brethren feared that I was too zealous for the conversion of souls; but time seemed to me so short that it behooved all who had a hope of a blessed immortality and looked for the soon coming of Christ, to labor without ceasing for those who were still in their sins and standing on the awful brink of ruin. LS 42.1"
Both passages involve a vision prompting action related to salvation. Paul's vision directly calls him to Macedonia, while EGW's dreams lead her to seek out and pray with specific individuals. The core theme of divine guidance through visions/dreams for the purpose of saving souls connects them.
"During the years when such counsels as these were being given, Mrs. White visited southern California on several occasions, in the hope of encouraging the brethren to persevere in their search for properties suitable for use as medical institutions. At times, in visions of the night there were given her flash-light pictures of sanitariums in running order. These representations she endeavored to write out and pass on to the brethren in responsibility. At other times there was brought vividly before her mind instruction given in past years as to the aim and object of medical missionary work, and as to the pattern that should be followed in establishing and maintaining sanitarium enterprises in different parts of the world. LS 400.3"
Both passages describe receiving visions that provide guidance for specific actions. While the details differ, the underlying theme of divine guidance through visions connects them.
"The way providentially opened for me to go to the eastern part of Maine. Brother William Jordan was going on business to Orrington, accompanied by his sister, and I was urged to go with them. As I had promised the Lord to walk in the path He opened before me, I dared not refuse. At Orrington I met Elder James White. He was acquainted with my friends, and was himself engaged in the work of salvation. 1T 65.4"
Both passages describe a person being led to a specific location to fulfill a purpose. In Acts 16:9, Paul receives a vision calling him to Macedonia. In the EGW passage, she feels led to go to Maine. The parallel lies in the sense of divine guidance directing their movements.
"“Even in southern California, not many years ago, there were some who favored the erection of a large sanitarium building in the heart of Los Angeles. In the light of the instruction God had given, we could not consent to the carrying out of any such plan. In the visions of the night the Lord had shown me unoccupied properties in the country, suitable for sanitarium purposes, and for sale at a price far below the original cost. LS 403.4 “It was some time before we found these places. First we secured the Paradise Valley Sanitarium, near San Diego. A few months later, in the good providence of God, the Glendale property came to the notice of our people, and was purchased and fitted up for service. But light came that our work of establishing sanitariums in southern California was not complete; and on several different occasions testimonies were given that medical missionary work must be done somewhere in the vicinity of Redlands. LS 404.1"
Both passages involve divine guidance through visions leading to specific locations for ministry. Paul's vision directs him to Macedonia, while EGW's visions guide the establishment of sanitariums. The parallel lies in the use of visions to direct missionary work.
"I was very anxious to attend the camp meeting in California, but there were urgent calls for me to attend the Eastern camp meetings. As the condition of things in the East had been presented before me, I knew that I had a testimony to bear especially to our brethren in the New England Conference, and I could not feel at liberty to remain longer in California. 4T 296.1"
Both passages involve a sense of divine calling or urgent need directing the individual's travel plans. Paul's vision in Acts 16:9 compels him to go to Macedonia, while EGW feels compelled to attend the Eastern camp meetings due to the presented condition of things there. The parallel is in the sense of being directed by a higher purpose.
"We received a letter from Brother Haskell, urging us both to attend the camp meeting; but if my husband could not come, he wished me to come if possible. I read the letter to my husband, and after a few moments’ silence, he said, “Ellen, you will have to attend the New England camp meeting.” LS 236.1"
Both passages involve a call to a specific location for ministry. Paul receives a vision, while Ellen White receives encouragement from her husband based on a letter. The core idea of being called to a specific place to help others is present in both.
"Chapter 24—Labors in the Middle West—1856-58 In the fall of 1856, while visiting a company of Sabbath-keeping Adventists at Round Grove, Ill., I was shown that the company of brethren at Waukon, Iowa, needed help; that Satan's snare must be broken, and these precious souls rescued. My mind could not be at ease until we had decided to visit them. LS 160"
Both passages describe a call to go and help a specific group of people. In Acts, Paul receives a vision calling him to Macedonia. In the EGW passage, she feels compelled to visit the brethren at Waukon, Iowa. The connection is a thematic parallel of being called to minister to a specific group in need.
"In the pressroom of the new publishing house at Basel she recognized one of these places. A few months after this, during her visit to Norway, she recognized in the pressroom of the Christiania publishing house another of these places; and six years later, during her visit to Australia, she saw, in the Bible Echo Office in Melbourne, still another pressroom where she recognized the place and the presses as among those she had seen in the vision at Battle Creek, January 3, 1875. LS 283.3"
This is a reasonable thematic parallel. Both passages describe a vision leading to a specific geographical location for ministry. Paul's vision directs him to Macedonia, while EGW's vision helps her recognize locations for publishing houses. The confidence is moderate as the specifics of the visions differ, but the overall theme of divine guidance to a specific place is present.
"Encouragement for Elder Morse While visiting at the house of Elder Washington Morse, I was very ill. Prayer was offered in my behalf, and the Spirit of God rested upon me. I was taken off in vision, and some things were shown me concerning the case of Elder Morse in connection with the disappointment of 1844. LS 77"
The passage describes being shown that it was her duty to visit people in New Hampshire, which is similar to Paul's experience in Acts 16:9 where he received a vision calling him to Macedonia.
Acts 16:9-10
"And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them."
"“We are to follow where God's providence opens the way,” the speaker continued; “and as we advance, we shall find that Heaven has moved before us, enlarging the field for labor far beyond the proportion of our means and ability to supply. The great want of the field open before us, should appeal to all to whom God has entrusted means or ability, that they may devote themselves and their all to God.” LS 337.2"
Both passages highlight the idea of following God's providence and expanding missionary efforts as opportunities arise. EGW's statement about Heaven moving before them and enlarging the field parallels Paul's vision in Acts 16:9-10, where God directs him to Macedonia.
"The way providentially opened for me to go to the eastern part of Maine. Brother Wm. Jordan was going on business to Orrington, accompanied by his sister, and I was urged to go with them. As I had promised the Lord to walk in the path He opened before me, I dared not refuse. The Spirit of God attended the message I bore at this place; hearts were made glad in the truth, and the desponding ones were cheered and encouraged to renew their faith. LS 73.1"
Both passages describe a situation where a path opens up for someone to preach the gospel, and they follow that path, believing it to be divinely ordained. The EGW passage speaks of a 'way providentially opened,' mirroring Paul's vision and subsequent journey to Macedonia. The emphasis on following God's leading is a strong parallel.
"We soon visited Michigan again, and I endured long and wearisome journeys over the rough logways, and through mud sloughs, and my strength failed not. We felt that the Lord would have us visit Wisconsin, and arranged to take the cars at Jackson at ten in the evening. 1T 94.3"
Both passages describe a sense of divine calling and subsequent travel. Paul's vision prompts immediate action, while EGW describes feeling led to visit Wisconsin. The connection is thematic, focusing on responding to a perceived divine direction.
With the encouragement which this dream gave me, I at once decided to accompany my husband and Brother Andrews to Gratiot, Saginaw, and Tuscola Counties, and trust in the Lord to give me strength to labor. So, on the 7th of February, we left home, and rode fifty-five miles to our appointment at Alma. Here I labored as usual, with a comfortable degree of freedom and strength. The friends in Gratiot County seemed interested to hear, but many of them are far behind on the health reform and in the work of preparation generally. There seemed to be among this people a want of the order and efficiency necessary to prosperity in the work and spirit of the message. Brother Andrews, however, visited them three weeks later and enjoyed a good season with them. I will not pass over a matter of encouragement to me, that a very pointed testimony which I had written to one family was received with profit to the persons addressed. We still feel a deep interest in that family and ardently desire that th…
Both passages describe a calling to a specific location for ministry. Paul's vision directs him to Macedonia, while EGW describes a decision to travel to Gratiot, Saginaw, and Tuscola Counties.
Acts 16:10
"And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them."
"The call was imperative, admitting of no delay. “After he had seen the vision,” declares Luke, who accompanied Paul and Silas and Timothy on the journey across to Europe, “immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony.” AA 211.2"
The EGW passage directly quotes Acts 16:10, making it an explicit allusion.
"Our voyage from Oregon was rough, but I was not so sick as on my former passage. This boat, the “Idaho,” did not pitch, but rolled. We were treated very kindly on the boat. We made many pleasant acquaintances and distributed our publications to different ones, which led to profitable conversation. When we arrived at Oakland we found that the tent was pitched there and that quite a number had embraced the truth under the labors of Brother Healey. We spoke several times under the tent. Sabbath and first day the churches of San Francisco and Oakland met together, and we had interesting and profitable meetings. 4T 295.3"
Both passages describe journeys undertaken for the purpose of spreading the gospel. Acts 16:10 describes Paul's journey to Macedonia after receiving a vision, while EGW describes her voyage and subsequent ministry in Oakland. The parallel lies in the missionary journeys and the purpose behind them.
Acts 16:13
"And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither."
"“On the Sabbath,” Luke continues, “we went out of the city by a riverside, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us: whose heart the Lord opened.” Lydia received the truth gladly. She and her household were converted and baptized, and she entreated the apostles to make her house their home. AA 212.1"
EGW directly quotes Acts 16:13.
Acts 16:14
"And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul."
"Some of these had met with us from curiosity to hear what I had to say; others thought me beside myself to be so persistent in my efforts, especially when they manifested no concern on their own part. But at every one of our little meetings I continued to exhort and pray for each one separately, until every one had yielded to Jesus, acknowledging the merits of His pardoning love. Every one was converted to God. LS 41.3"
The EGW passage describes individuals who initially came out of curiosity or skepticism but were eventually converted. This is similar to the account of Lydia in Acts 16:14, whose heart the Lord opened to attend to the things spoken by Paul. Both passages highlight the role of God in opening hearts and leading people to conversion.
Acts 16:14-15
"And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us."
"Paul's labors at Philippi resulted in the establishment of a church whose membership steadily increased. His zeal and devotion, and, above all, his willingness to suffer for Christ's sake, exerted a deep and lasting influence upon the converts. They prized the precious truths for which the apostles had sacrificed so much, and gave themselves with wholehearted devotion to the cause of their Redeemer. AA 218.3"
The EGW passage discusses the establishment of the church in Philippi and the converts' devotion, which is thematically linked to the account of Lydia's conversion and hospitality in Acts 16:14-15. While not a direct quote, it builds upon the foundation laid in the biblical text.
"Changes tend to weaken the influence of the meetings. Continue the meetings on the camp ground whenever practicable. But when it seems advisable to move, let the large tent be removed to some favorable location, and let the services in it be continued. A mission should be established. Secure a suitable place, and let a number of workers unite to form a mission family. This should be in charge of a man and his wife who are persons of ability and consecration and whose influence will give character to the work. 6T 74.2"
Both passages involve establishing a base of operations (Lydia's house/mission family) to further the work after an initial evangelistic effort. The connection is thematic, not a direct quote or principle, but it's present.
Acts 16:16-18
"And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour."
"Again, as Paul and Silas preached Jesus, a certain woman possessed with a spirit of divination followed them, crying, “These men are the servants of the most high God, which show unto us the way of salvation.” Thus she followed the disciples many days. But Paul was grieved; for this crying after them diverted the minds of the people from the truth. Satan's object in leading her to do this was to disgust the people and destroy the influence of the disciples. Paul's spirit was stirred within him, and he turned and said to the spirit, “I command thee in the name of Jesus Christ to come out of her”; and the evil spirit was rebuked, and left her. EW 203.2"
The EGW passage directly recounts the biblical event with similar details and language.
Acts 16:17
"The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation."
"As the messengers of the cross went about their work of teaching, a woman possessed of a spirit of divination followed them, crying, “These men are the servants of the most high God, which show unto us the way of salvation. And this did she many days.” AA 212.2"
This is a direct quote from Acts 16:17, making it an explicit allusion.
"This woman was a special agent of Satan and had brought to her masters much gain by soothsaying. Her influence had helped to strengthen idolatry. Satan knew that his kingdom was being invaded, and he resorted to this means of opposing the work of God, hoping to mingle his sophistry with the truths taught by those who were proclaiming the gospel message. The words of recommendation uttered by this woman were an injury to the cause of truth, distracting the minds of the people from the teachings of the apostles and bringing disrepute upon the gospel, and by them many were led to believe that the men who spoke with the Spirit and power of God were actuated by the same spirit as this emissary of Satan. AA 212.3"
The EGW passage directly refers to the events and characters described in Acts 16:17, elaborating on the woman's role and Satan's influence.
Acts 16:18
"And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour."
"For some time the apostles endured this opposition; then under the inspiration of the Holy Ghost Paul commanded the evil spirit to leave the woman. Her immediate silence testified that the apostles were the servants of God and that the demon had acknowledged them to be such and had obeyed their command. AA 212.4 Dispossessed of the evil spirit and restored to her right mind, the woman chose to become a follower of Christ. Then her masters were alarmed for their craft. They saw that all hope of receiving money from her divinations and soothsayings was at an end and that their source of income would soon be entirely cut off if the apostles were allowed to continue the work of the gospel. AA 213.1"
The EGW passage directly refers to the events and characters described in Acts 16:18, elaborating on the woman's role and the reaction of her masters.
"Page 21 : Mesmerism .—In order to justify their opposition, some early enemies of the visions suggested that Ellen White's experience was brought about through mesmerism, a phenomenon known today as hypnosis. Hypnosis is a state resembling sleep, induced through the power of suggestion, the hypnotized subject being in rapport with the one inducing the state and responsive to his suggestions. When, however, as Mrs. White here reports, a mesmerizing physician attempted to hypnotize her, he was helpless in her presence. EW 298.6"
Both passages deal with a spiritual influence or power exerted over an individual. In Acts, it's an evil spirit; in EGW, it's mesmerism. The common thread is the idea of an external force attempting to control or influence someone, and a resistance to that force.
"Meanwhile the magistrates returned to their homes, congratulating themselves that by prompt and decisive measures they had quelled a tumult. But on the way they heard further particulars concerning the character and work of the men they had sentenced to scourging and imprisonment. They saw the woman who had been freed from satanic influence and were struck by the change in her countenance and demeanor. In the past she had caused the city much trouble; now she was quiet and peaceable. As they realized that in all probability they had visited upon two innocent men the rigorous penalty of the Roman law they were indignant with themselves and decided that in the morning they would command that the apostles be privately released and escorted from the city, beyond the danger of violence from the mob. AA 214.2"
The EGW passage describes the aftermath of Paul casting out the spirit, and the magistrates' reaction to the changed woman. While not a direct quote or explicit allusion, it builds upon the narrative context of Acts 16:18 and the surrounding verses, showing the impact of the event.
"Both of these men attended the meeting at Brother Collier's. While I was earnestly praying for light and the presence of God, they began to groan and to cry “Amen!” apparently throwing their sympathy with my prayer. But my heart was immediately oppressed with a great weight. The words died upon my lips, and darkness overshadowed the whole meeting. LS 82.1"
Both passages describe a situation where an outward display of religious fervor is accompanied by a negative spiritual influence. In Acts, Paul is grieved by the spirit speaking through the damsel, and in EGW's account, she feels a weight and darkness despite the men's apparent support.
Acts 16:19-21
"And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, And teach customs, which are not lawful for us to receive, neither to observe, being Romans."
"Many others in the city were interested in gaining money through satanic delusions, and these, fearing the influence of a power that could so effectually stop their work, raised a mighty cry against the servants of God. They brought the apostles before the magistrates with the charge: “These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans.” AA 213.2"
The EGW passage directly refers to the events and characters described in Acts 16:19-21, elaborating on the motivation of the masters and the charges against Paul and Silas.
Acts 16:19-22
"And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, And teach customs, which are not lawful for us to receive, neither to observe, being Romans. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them."
Her masters were pleased that she cried after the disciples; but when the evil spirit left her, and they saw her a meek disciple of Christ, they were enraged. They had gathered much money by her fortunetelling, and now the hope of their gain was gone. Satan's object was defeated; but his servants caught Paul and Silas, and drew them into the market place, unto the rulers, and to the magistrates, saying, “These men, being Jews, do exceedingly trouble our city.” And the multitude rose up together against them, and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely, who, having received such a charge, thrust them into the inner prison and made their feet fast in the stocks. But the angels of the Lord accompanied them within the prison walls, and caused their imprisonment to tell to the glory of God, and show to the people that God was in the work, and with Hi…
The EGW passage directly recounts the biblical event with similar details and language.
Acts 16:25
"And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them."
"They had been accustomed to hear shrieks and moans, cursing and swearing, breaking the silence of the night; but never before had they heard words of prayer and praise ascending from that gloomy cell. Guards and prisoners marveled and asked themselves who these men could be, who, cold, hungry, and tortured, could yet rejoice. AA 214.1"
EGW is retelling the story from Acts 16:25, elaborating on the scene.
"The keeper of the jail had heard with amazement the prayers and songs of the imprisoned apostles. When they were led in, he had seen their swollen and bleeding wounds, and had himself caused their feet to be fastened in the stocks. He had expected to hear from them bitter groans and imprecations, but he heard instead songs of joy and praise. With these sounds in his ears the jailer had fallen into a sleep from which he was awakened by the earthquake and the shaking of the prison walls. AA 215.2"
Both passages describe Paul and Silas singing praises in prison, which the other prisoners heard. EGW adds details, but the core event is the same.
"Though enemies may thrust them into prison, yet dungeon walls cannot cut off the communication between their souls and Christ. One who sees their every weakness, who is acquainted with every trial, is above all earthly powers; and angels will come to them in lonely cells, bringing light and peace from heaven. The prison will be as a palace; for the rich in faith dwell there, and the gloomy walls will be lighted up with heavenly light as when Paul and Silas prayed and sang praises at midnight in the Philippian dungeon. GC 627.1"
The EGW passage directly references the story of Paul and Silas in prison, making it an explicit allusion.
crowded with profligates and felons, John Bunyan breathed the very atmosphere of heaven; and there he wrote his wonderful allegory of the pilgrim's journey from the land of destruction to the celestial city. For over two hundred years that voice from Bedford jail has spoken with thrilling power to the hearts of men. Bunyan's Pilgrim's Progress and Grace Abounding to the Chief of Sinners have guided many feet into the path of life. GC 252.2 Baxter, Flavel, Alleine, and other men of talent, education, and deep Christian experience stood up in valiant defense of the faith which was once delivered to the saints. The work accomplished by these men, proscribed and outlawed by the rulers of this world, can never perish. Flavel's Fountain of Life and Method of Grace have taught thousands how to commit the keeping of their souls to Christ. Baxter's Reformed Pastor has proved a blessing to many who desire a revival of the work of God, and his Saints’ Everlasting Rest has done its work in leading…
The EGW passage describes John Bunyan writing Pilgrim's Progress while imprisoned, drawing a parallel to Paul and Silas praying and singing praises in prison (Acts 16:25). Both passages illustrate how faith and spiritual productivity can thrive even in confinement.
"Unmoved by the tempest, Jerome exclaimed: “What! do you suppose that I fear to die? You have held me for a whole year in a frightful dungeon, more horrible than death itself. You have treated me more cruelly than a Turk, Jew, or pagan, and my flesh has literally rotted off my bones alive; and yet I make no complaint, for lamentation ill becomes a man of heart and spirit; but I cannot but express my astonishment at such great barbarity toward a Christian.”— Ibid., vol. 2, pp. 151-153. GC 114.2"
Both passages depict individuals in prison maintaining their faith and spirit. Paul and Silas are praying and singing praises, while Jerome, despite horrific conditions, expresses astonishment at the barbarity but doesn't complain, showing resilience. The shared theme of maintaining faith and spirit in harsh imprisonment justifies the connection.
Acts 16:25-28
"And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here."
"At midnight Paul and Silas prayed, and sang praises unto God, and suddenly there was a great earthquake, so that the foundations of the prison were shaken; and I saw that immediately the angel of God loosed everyone's bands. The keeper of the prison, upon awaking and seeing the prison doors open, was affrighted. He thought that the prisoners had escaped, and that he must be punished with death. But as he was about to kill himself, Paul cried with a loud voice, saying, “Do thyself no harm: for we are all here.” EW 204.2"
The EGW passage directly recounts the biblical event with similar details and language.
Acts 16:26
"And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one’s bands were loosed."
"But while men were cruel and vindictive, or criminally negligent of the solemn responsibilities devolving upon them, God had not forgotten to be gracious to His servants. All heaven was interested in the men who were suffering for Christ's sake, and angels were sent to visit the prison. At their tread the earth trembled. The heavily bolted prison doors were thrown open; the chains and fetters fell from the hands and feet of the prisoners; and a bright light flooded the prison. AA 215.1"
The EGW passage directly recounts the event in Acts 16:26, including the earthquake, opening of prison doors, and loosening of chains. The details are too specific to be coincidental.
"inmates of the prison, and the minds of all were opened to listen to the truths spoken by the apostles. They were convinced that the God whom these men served had miraculously released them from bondage. AA 217.1"
Both passages describe a miraculous prison escape that leads to belief in God. The EGW passage refers to the prisoners being convinced of God's power, while the verse describes the earthquake that freed them. The connection is a clear thematic parallel.
Soon I heard the voice of God which shook the heavens and the earth. [“The Lord also shall roar out of Zion, and utter His voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of His people, and the strength of the children of Israel.” Joel 3:16 . See also Hebrews 12:26 ; Revelation 16:17 .] There was a mighty earthquake. Buildings were shaken down, and fell on every side. I then heard a triumphant shout of victory, loud, musical, and clear. I looked upon this company, who, a short time before, were in such distress and bondage. Their captivity was turned. A glorious light shone upon them. How beautiful they then looked! All weariness and marks of care were gone; health and beauty were seen in every countenance. Their enemies, the heathen around them, fell like dead men. They could not endure the light that shone upon the delivered, holy ones. This light and glory remained upon them until Jesus was seen in the clouds of heaven, and the faithful…
Both passages describe an earthquake that leads to the freeing of people. In Acts, it's the freeing of prisoners, and in EGW, it's the freeing of God's people from bondage. The earthquake is a common element, suggesting a thematic parallel.
Acts 16:27
"And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled."
"Starting up in alarm, he saw with dismay that all the prison doors were open, and the fear flashed upon him that the prisoners had escaped. He remembered with what explicit charge Paul and Silas had been entrusted to his care the night before, and he was certain that death would be the penalty of his apparent unfaithfulness. In the bitterness of his spirit he felt that it was better for him to die by his own hand than to submit to a disgraceful execution. Drawing his sword, he was about to kill himself, when Paul's voice was heard in the words of cheer, “Do thyself no harm: for we are all here.” Every man was in his place, restrained by the power of God exerted through one fellow prisoner. AA 215.3"
This is a clear and direct allusion to Acts 16:27. The jailer drawing his sword and Paul's words 'Do thyself no harm' are directly referenced.
Acts 16:28
"But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here."
"Starting up in alarm, he saw with dismay that all the prison doors were open, and the fear flashed upon him that the prisoners had escaped. He remembered with what explicit charge Paul and Silas had been entrusted to his care the night before, and he was certain that death would be the penalty of his apparent unfaithfulness. In the bitterness of his spirit he felt that it was better for him to die by his own hand than to submit to a disgraceful execution. Drawing his sword, he was about to kill himself, when Paul's voice was heard in the words of cheer, “Do thyself no harm: for we are all here.” Every man was in his place, restrained by the power of God exerted through one fellow prisoner. AA 215.3"
The EGW passage directly quotes Acts 16:28.
"See him in the dungeon at Philippi, where, despite his pain-racked body, his song of praise breaks the silence of midnight. After the earthquake has opened the prison doors, his voice is again heard, in words of cheer to the heathen jailer, “Do thyself no harm: for we are all here” ( Acts 16:28 )—every man in his place, restrained by the presence of one fellow prisoner. And the jailer, convicted of the reality of that faith which sustains Paul, inquires the way of salvation, and with his whole household unites with the persecuted band of Christ's disciples. Ed 66.4"
Ellen White directly references Acts 16:28 in this passage.
Acts 16:29-34
"Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, And brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house."
"How wide the contrast between the course of Felix and that of the jailer of Philippi! The servants of the Lord were brought in bonds to the jailer, as was Paul to Felix. The evidence they gave of being sustained by a divine power, their rejoicing under suffering and disgrace, their fearlessness when the earth was reeling with the earthquake shock, and their spirit of Christlike forgiveness, sent conviction to the jailer's heart, and with trembling he confessed his sins and found pardon. Felix trembled, but he did not repent. The jailer joyfully welcomed the Spirit of God to his heart and to his home; Felix bade the divine Messenger depart. The one chose to become a child of God and an heir of heaven; the other cast his lot with the workers of iniquity. AA 426.2"
The EGW passage directly contrasts the experiences of Felix and the Philippian jailer, drawing heavily on the narrative in Acts 16:29-34. The comparison highlights the different responses to the same circumstances and the contrasting outcomes of repentance and rejection.
Acts 16:30
"And brought them out, and said, Sirs, what must I do to be saved?"
"The jailer dropped his sword and, calling for lights, hastened into the inner dungeon. He would see what manner of men these were who repaid with kindness the cruelty with which they had been treated. Reaching the place where the apostles were, and casting himself before them, he asked their forgiveness. Then, bringing them out into the open court, he inquired, “Sirs, what must I do to be saved?” AA 216.2"
The EGW passage directly quotes and elaborates on the jailer's question in Acts 16:30, making it a clear and explicit allusion.
"God's plan is not to send messengers who will please and flatter sinners; He delivers no messages of peace to lull the unsanctified into carnal security. Instead, He lays heavy burdens upon the conscience of the wrongdoer and pierces his soul with sharp arrows of conviction. Ministering angels present to him the fearful judgments of God, to deepen the sense of need and to prompt the agonizing cry, “What must I do to be saved?” Acts 16:30 . But the Hand that humbles to the dust, rebukes sin, and puts pride and ambition to shame, is the Hand that lifts up the penitent, stricken one. With deepest sympathy He who permits the chastisement to fall, inquires, “What wilt thou that I shall do unto thee?” PK 435.2"
Ellen White directly references Acts 16:30 in this passage.
"Sinners inquired with weeping: “What must I do to be saved?” Those whose lives had been marked with dishonesty were anxious to make restitution. All who found peace in Christ longed to see others share the blessing. The hearts of parents were turned to their children, and the hearts of children to their parents. The barriers of pride and reserve were swept away. Heartfelt confessions were made, and the members of the household labored for the salvation of those who were nearest and dearest. Often was heard the sound of earnest intercession. Everywhere were souls in deep anguish pleading with God. Many wrestled all night in prayer for the assurance that their own sins were pardoned, or for the conversion of their relatives or neighbors. GC 369.2"
EGW directly quotes the question from Acts 16:30, indicating a direct connection.
"Arriving at home, I spent most of the long hours of darkness in prayer and tears. One reason that led me to conceal my feelings from my friends was the dread of hearing a word of discouragement. My hope was so small, and my faith so weak, that I feared if another took a similar view of my condition, it would plunge me into despair. Yet I longed for someone to tell me what I should do to be saved, what steps to take to meet my Saviour and give myself entirely up to the Lord. I regarded it a great thing to be a Christian, and felt that it required some peculiar effort on my part. 1T 16.1"
The EGW passage directly echoes the sentiment and question posed in Acts 16:30, 'what must I do to be saved?'
"I felt that I could claim only what they called justification. In the word of God I read that without holiness no man should see God. Then there was some higher attainment that I must reach before I could be sure of eternal life. I studied over the subject continually; for I believed that Christ was soon to come, and feared He would find me unprepared to meet Him. Words of condemnation rang in my ears day and night, and my constant cry to God was, What shall I do to be saved? 1T 23.3"
EGW uses the exact question from Acts 16:30, 'What shall I do to be saved?' making this an explicit allusion.
"I felt that I could claim only what they called justification. In the word of God I read that without holiness no man should see God. Then there was some higher attainment that I must reach before I could be sure of eternal life. I studied over the subject continually; for I believed that Christ was soon to come, and feared He would find me unprepared to meet Him. Words of condemnation rang in my ears day and night, and my constant cry to God was, “What shall I do to be saved?” LS 29.2"
EGW's direct quote, "What shall I do to be saved?" is the same question asked in Acts 16:30.
"“What shall we do?” thought the minister—“we”? What could the man mean? But the question forced its way to his soul. He went away to plead with God to tell him what to do. And as he prayed, there came to him with overwhelming force the thought that he had the solemn realities of eternity to present to a dying world. For three weeks his place in the desk was vacant. He was seeking an answer to the question, “What shall we do?” GW 33.7"
The EGW passage directly quotes and expands upon the question "What shall we do?" mirroring the inquiry in Acts 16:30, although the specific context and motivation differ. The parallel lies in the seeking of guidance after a realization of need.
"My brother made no immediate reply, but the cause of his silence was soon apparent to me; he was weeping in sympathy with my distress. This encouraged me to confide in him still more, to tell him that I had coveted death in the days when life seemed so heavy a burden for me to bear; but now the thought that I might die in my present sinful state and be eternally lost, filled me with terror. I asked him if he thought God would spare my life through that one night, if I spent it agonizing in prayer to Him. He answered: “I think He will if you ask Him with faith, and I will pray for you and for myself. Ellen, we must never forget the words we have heard this night.” 1T 15.3"
EGW's passage describes her asking what she must do to be saved, which is the exact question posed in Acts 16:30. The connection is direct and relevant.
Acts 16:31
"And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."
"To Zacchaeus the Saviour said, “This day is salvation come to this house.” Not only was Zacchaeus himself blessed, but all his household with him. Christ went to his home to give him lessons of truth, and to instruct his household in the things of the kingdom. They had been shut out from the synagogues by the contempt of rabbis and worshipers; but now, the most favored household in all Jericho, they gathered in their own home about the divine Teacher, and heard for themselves the words of life. DA 556.3"
Both passages connect salvation with a household. While not a direct quote or allusion, the theme of salvation extending to the entire household is present in both.
"years residents of this State. In early life they became earnest and devoted members of the Methodist Episcopal Church. In that church they held prominent connection, and labored for the conversion of sinners, and to build up the cause of God, for a period of forty years. During this time they had the joy of seeing their children, eight in number, all converted and gathered into the fold of Christ. LS 17.1"
The EGW passage describes parents working for the conversion of sinners and seeing their children converted, while Acts 16:31 contains the promise of salvation for a household. The connection is the idea of family members being converted and saved.
Acts 16:34
"And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house."
"The nobleman longed to know more of Christ. As he afterward heard His teaching, he and all his household became disciples. Their affliction was sanctified to the conversion of the entire family. Tidings of the miracle spread; and in Capernaum, where so many of His mighty works were performed, the way was prepared for Christ's personal ministry. DA 200.2"
Both passages describe the conversion of a household. While the details differ, the core theme of an entire family coming to faith is present in both. The connection is valid, though not as strong as a direct quote or explicit allusion.
Acts 16:35-40
"And when it was day, the magistrates sent the serjeants, saying, Let those men go. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed."
"The apostles did not regard as in vain their labors in Philippi. They had met much opposition and persecution; but the intervention of Providence in their behalf, and the conversion of the jailer and his household, more than atoned for the disgrace and suffering they had endured. The news of their unjust imprisonment and miraculous deliverance became known through all that region, and this brought the work of the apostles to the notice of a large number who otherwise would not have been reached. AA 218.2"
The EGW passage summarizes the events of Acts 16:35-40, highlighting the unjust imprisonment, miraculous deliverance, and the impact on the region. While not a direct quote, it accurately reflects the narrative and its consequences.
Acts 16:37
"But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out."
"The citizens of Philippi had been greatly terrified by the earthquake, and when in the morning the officers of the prison told the magistrates of what had occurred during the night, they were alarmed and sent the sergeants to liberate the apostles. But Paul declared, “They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.” AA 217.2"
The EGW passage directly quotes Acts 16:37, making it an explicit allusion.
"The apostles were Roman citizens, and it was unlawful to scourge a Roman, save for the most flagrant crime, or to deprive him of his liberty without a fair trial. Paul and Silas had been publicly imprisoned, and they now refused to be privately released without the proper explanation on the part of the magistrates. AA 217.3"
The EGW passage explains the context and implications of Paul's statement in Acts 16:37, highlighting the principle of Roman citizenship and the right to a fair trial. It's a direct application of the principle demonstrated in the verse.
Acts 16:39
"And they came and besought them, and brought them out, and desired them to depart out of the city."
"When this word was brought to the authorities, they were alarmed for fear that the apostles would complain to the emperor, and going at once to the prison, they apologized to Paul and Silas for the injustice and cruelty done them and personally conducted them out of the prison, entreating them to depart from the city. The magistrates feared the apostles’ influence over the people, and they also feared the Power that had interposed in behalf of these innocent men. AA 217.4"
The EGW passage directly recounts and expands upon the events described in Acts 16:39, including the magistrates' apology and request for Paul and Silas to leave the city.