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 24:5
"For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes:"
"In his speech, Tertullus charged Paul with crimes which, if proved, would have resulted in his conviction for high treason against the government. “We have found this man a pestilent fellow,” declared the orator, “and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: who also hath gone about to profane the temple.” Tertullus then stated that Lysias, the commandant of the garrison at Jerusalem, had violently taken Paul from the Jews when they were about to judge him by their ecclesiastical law, and had thus forced them to bring the matter before Felix. These statements were made with the design of inducing the procurator to deliver Paul over to the Jewish court. All the charges were vehemently supported by the Jews present, who made no effort to conceal their hatred of the prisoner. AA 420.1"
The EGW passage directly quotes and references Acts 24:5.
"Not content with this victory, Aleander labored with all the power and cunning at his command to secure Luther's condemnation. With a persistence worthy of a better cause, he urged the matter upon the attention of princes, prelates, and other members of the assembly, accusing the Reformer of “sedition, rebellion, impiety, and blasphemy.” But the vehemence and passion manifested by the legate revealed too plainly the spirit by which he was actuated. “He is moved by hatred and vengeance,” was the general remark, “much more than by zeal and piety.”— Ibid., b. 7, ch. 1. The majority of the Diet were more than ever inclined to regard Luther's cause with favor. GC 147.1"
Both passages involve accusations of sedition and impiety against a religious figure. Aleander accuses Luther of these crimes, mirroring the accusations against Paul in Acts.
"The Jews brought against Paul the old charges of sedition and heresy, and both Jews and Romans accused him of instigating the burning of the city. While these accusations were urged against him, Paul preserved an unbroken serenity. The people and the judges looked at him in surprise. They had been present at many trials and had looked upon many a criminal, but never had they seen a man wear a look of such holy calmness as did the prisoner before them. The keen eyes of the judges, accustomed to read the countenances of prisoners, searched Paul's face in vain for some evidence of guilt. When he was permitted to speak in his own behalf, all listened with eager interest. AA 494.2"
The EGW passage directly refers to the accusations of sedition and heresy brought against Paul by the Jews, which is a key element of Acts 24:5. The mention of instigating the burning of the city is additional context, but the core accusation aligns directly.
Acts 24:13
"Neither can they prove the things whereof they now accuse me."
"Their purposes defeated, the Jewish leaders at once prepared to witness against Paul at the court of the procurator. Upon returning to Caesarea, after a few days’ sojourn at Jerusalem, Festus “the next day sitting on the judgment seat commanded Paul to be brought.” “The Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.” Being on this occasion without a lawyer, the Jews preferred their charges themselves. As the trial proceeded, the accused with calmness and candor clearly showed the falsity of their statements. AA 429.2"
The EGW passage alludes to Acts 24:13 by stating "which they could not prove", which is a direct reference to the verse "Neither can they prove the things whereof they now accuse me."
Acts 24:14
"But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:"
"While confessing that “after the way which they call heresy” he had worshiped the God of his fathers, he asserted that he had always believed “all things which are written in the law and in the prophets;” and that in harmony with the plain teaching of the Scriptures, he held the faith of the resurrection of the dead. And he further declared that the ruling purpose of his life was to “have always a conscience void of offense toward God, and toward men.” AA 421.1"
The EGW passage directly quotes and paraphrases Acts 24:14, attributing the statement to Paul and referencing his worship of God and belief in the law and prophets.
"It was asked if we would confess that we had departed from their rules, and if we would also agree to conform to them in the future. We answered that we dared not yield our faith or deny the sacred truth of God; that we could not forego the hope of the soon coming of our Redeemer; that after the manner which they called heresy we must continue to worship the Lord. LS 53.1"
The EGW passage echoes Acts 24:14 in its defiant declaration of faith despite being labeled as heretical. Both passages involve individuals maintaining their beliefs even when those beliefs are considered unorthodox by others.
Acts 24:15
"And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust."
In consequence of Adam's sin, death passed upon the whole human race. All alike go down into the grave. And through the provisions of the plan of salvation, all are to be brought forth from their graves. “There shall be a resurrection of the dead, both of the just and unjust;” “for as in Adam all die, even so in Christ shall all be made alive.” Acts 24:15 ; 1 Corinthians 15:22 . But a distinction is made between the two classes that are brought forth. “All that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” John 5:28, 29 . They who have been “accounted worthy” of the resurrection of life are “blessed and holy.” “On such the second death hath no power.” Revelation 20:6 . But those who have not, through repentance and faith, secured pardon, must receive the penalty of transgression—“the wages of sin.” They suffer punishment varying in duration and int…
Ellen White directly references Acts 24:15 in this passage.
Acts 24:16
"And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men."
"While confessing that “after the way which they call heresy” he had worshiped the God of his fathers, he asserted that he had always believed “all things which are written in the law and in the prophets;” and that in harmony with the plain teaching of the Scriptures, he held the faith of the resurrection of the dead. And he further declared that the ruling purpose of his life was to “have always a conscience void of offense toward God, and toward men.” AA 421.1"
The EGW passage directly quotes and paraphrases Acts 24:16, attributing the statement to Paul and referencing his desire to have a conscience void of offense toward God and men.
Acts 24:17
"Now after many years I came to bring alms to my nation, and offerings."
"In a candid, straightforward manner he stated the object of his visit to Jerusalem, and the circumstances of his arrest and trial: “Now after many years I came to bring alms to my nation, and offerings. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. Who ought to have been here before thee, and object, if they had aught against me. Or else let these same here say, if they have found any evil doing in me, while I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.” AA 421.2"
The EGW passage directly quotes Acts 24:17, referencing Paul's purpose in coming to Jerusalem to bring alms and offerings.
Acts 24:21
"Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day."
"In a candid, straightforward manner he stated the object of his visit to Jerusalem, and the circumstances of his arrest and trial: “Now after many years I came to bring alms to my nation, and offerings. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. Who ought to have been here before thee, and object, if they had aught against me. Or else let these same here say, if they have found any evil doing in me, while I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day.” AA 421.2"
The EGW passage directly quotes Acts 24:21 as part of a larger quotation from Acts 24.
Acts 24:23
"And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him."
"The apostle remained a prisoner, but Felix commanded the centurion who had been appointed to keep Paul, “to let him have liberty,” and to “forbid none of his acquaintance to minister or come unto him.” AA 422.1"
This is a direct quote and paraphrase of Acts 24:23.
Acts 24:24
"And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ."
"It was not long after this that Felix and his wife, Drusilla, sent for Paul in order that in a private interview they might hear from him “concerning the faith in Christ.” They were willing and even eager to listen to these new truths—truths which they might never hear again and which, if rejected, would prove a swift witness against them in the day of God. AA 422.2"
This is a direct reference to Acts 24:24, describing Felix and Drusilla's interest in hearing Paul speak about the faith in Christ.
Acts 24:25
"And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee."
"But instead of permitting his convictions to lead him to repentance, he sought to dismiss these unwelcome reflections. The interview with Paul was cut short. “Go thy way for this time,” he said; “when I have a convenient season, I will call for thee.” AA 426.1"
The EGW passage directly quotes Acts 24:25.
There is a disposition on the part of many teachers not to be thorough in giving religious instruction. They are satisfied with a halfhearted service themselves, serving the Lord only to escape the punishment of sin. Their halfheartedness affects their teaching. The experience that they do not desire for themselves they are not anxious to see their pupils gain. That which has been given them in blessing has been cast aside as a dangerous element. The offered visits of the Holy Spirit are met with the words of Felix to Paul, “Go thy way for this time; when I have a convenient season, I will call for thee.” Acts 24:25 . Other blessings they desire; but that which God is more willing to give than a father is to give good gifts to his children; that which is offered abundantly, according to the infinite fullness of God, and which, if received, would bring all other blessings in its train— what words shall I use sufficiently to express what has been done with reference to it? The heavenly M…
Ellen White directly references Acts 24:25 in this passage.
"Said Christ of the unbelieving Jews: “If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin.” John 15:22 . The same divine power had spoken through Luther to the emperor and princes of Germany. And as the light shone forth from God's word, His Spirit pleaded for the last time with many in that assembly. As Pilate, centuries before, permitted pride and popularity to close his heart against the world's Redeemer; as the trembling Felix bade the messenger of truth, “Go thy way for this time; when I have a convenient season, I will call for thee;” as the proud Agrippa confessed, “Almost thou persuadest me to be a Christian” ( Acts 24:25 ; 26:28 ), yet turned away from the Heaven-sent message—so had Charles V, yielding to the dictates of worldly pride and policy, decided to reject the light of truth. GC 164.2"
Ellen White directly references Acts 24:25 in this passage.
"very blessings they have received from God become a barrier to separate their souls from their Creator and Redeemer. They will not be interrupted in their worldly pursuits, and they say to the messenger of mercy, “Go thy way for this time; when I have a convenient season, I will call for thee.” Acts 24:25 . Others urge the difficulties that would arise in their social relations should they obey the call of God. They say they cannot afford to be out of harmony with their relatives and acquaintances. Thus they prove themselves to be the very actors described in the parable. The Master of the feast regards their flimsy excuses as showing contempt for His invitation. COL 224.1"
Ellen White directly references Acts 24:25 in this passage.
"A ray of light from heaven had been permitted to shine upon Felix, when Paul reasoned with him concerning righteousness, temperance, and a judgment to come. That was his heaven-sent opportunity to see and to forsake his sins. But he said to the messenger of God, “Go thy way for this time; when I have a convenient season, I will call for thee.” He had slighted his last offer of mercy. Never was he to receive another call from God. AA 427.2"
The EGW passage directly quotes and elaborates on the events described in Acts 24:25, making a clear and intentional connection.
"In former years the apostle had publicly proclaimed the faith of Christ with winning power, and by signs and miracles he had given unmistakable evidence of its divine character. With noble firmness he had risen up before the sages of Greece and by his knowledge and eloquence had put to silence the arguments of proud philosophy. With undaunted courage he had stood before kings and governors, and reasoned of righteousness, temperance, and judgment to come, until the haughty rulers trembled as if already beholding the terrors of the day of God. AA 462.1"
The EGW passage directly references and expands upon the event described in Acts 24:25, where Paul reasons with Felix about righteousness, temperance, and judgment to come, causing Felix to tremble. This is a clear and intentional allusion.
"cannot take up this study now. Go thy way for this time; when I have a convenient season, I will call for thee.” Thus God's great lesson book is set aside because it is not regarded as the one thing needful. CT 393.1"
EGW directly quotes and alludes to Felix's response in Acts 24:25, drawing a parallel between neglecting spiritual matters and postponing engagement with God's word.
"He held up before Felix and Drusilla the character of God—His righteousness, justice, and equity, and the nature of His law. He clearly showed that it is man's duty to live a life of sobriety and temperance, keeping the passions under the control of reason, in conformity to God's law, and preserving the physical and mental powers in a healthy condition. He declared that there would surely come a day of judgment when all would be rewarded according to the deeds done in the body, and when it would be plainly revealed that wealth, position, or titles are powerless to gain for man the favor of God or to deliver him from the results of sin. He showed that this life is man's time of preparation for the future life. Should he neglect present privileges and opportunities he would suffer an eternal loss; no new probation would be given him. AA 423.3"
The EGW passage expands on the brief description in Acts 24:25 of Paul's reasoning with Felix about righteousness, temperance, and judgment. It provides a more detailed account of the topics Paul addressed, making it a clear thematic parallel.
"Never before had Nero heard the truth as he heard it on this occasion. Never before had the enormous guilt of his own life been so revealed to him. The light of heaven pierced the sin-polluted chambers of his soul, and he trembled with terror at the thought of a tribunal before which he, the ruler of the world, would finally be arraigned, and his deeds receive their just award. He feared the apostle's God, and he dared not pass sentence upon Paul, against whom no accusation had been sustained. A sense of awe restrained for a time his bloodthirsty spirit. AA 496.1"
Nero's fear and trembling upon hearing the truth is similar to Felix's reaction to Paul's preaching about righteousness, temperance, and judgment.
"The words of Christ startled the high priest. The thought that there was to be a resurrection of the dead, when all would stand at the bar of God, to be rewarded according to their works, was a thought of terror to Caiaphas. He did not wish to believe that in future he would receive sentence according to his works. There rushed before his mind as a panorama the scenes of the final judgment. For a moment he saw the fearful spectacle of the graves giving up their dead, with the secrets he had hoped were forever hidden. For a moment he felt as if standing before the eternal Judge, whose eye, which sees all things, was reading his soul, bringing to light mysteries supposed to be hidden with the dead. DA 708.1"
Both passages deal with the idea of judgment and the discomfort/fear it causes in those who are guilty. The EGW passage elaborates on the potential thoughts of Caiaphas, while Acts 24:25 describes Felix's reaction to Paul's preaching about judgment. The connection is more than superficial.
Acts 24:26
"He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him."
"For two years no further action was taken against Paul, yet he remained a prisoner. Felix visited him several times and listened attentively to his words. But the real motive for this apparent friendliness was a desire for gain, and he intimated that by the payment of a large sum of money Paul might secure his release. The apostle, however, was of too noble a nature to free himself by a bribe. He was not guilty of any crime, and he would not stoop to commit a wrong in order to gain freedom. Furthermore, he was himself too poor to pay such a ransom, had he been disposed to do so, and he would not, in his own behalf, appeal to the sympathy and generosity of his converts. He also felt that he was in the hands of God, and he would not interfere with the divine purposes respecting himself. AA 426.3"
The EGW passage directly references and expands upon the account in Acts 24:26, detailing Felix's hope for a bribe from Paul and Paul's reasons for not offering one.
Acts 24:27
"But after two years Porcius Festus came into Felix’ room: and Felix, willing to shew the Jews a pleasure, left Paul bound."
"Felix was finally summoned to Rome because of gross wrongs committed against the Jews. Before leaving Caesarea in answer to this summons, he thought to “show the Jews a pleasure” by allowing Paul to remain in prison. But Felix was not successful in his attempt to regain the confidence of the Jews. He was removed from office in disgrace, and Porcius Festus was appointed to succeed him, with headquarters at Caesarea. AA 427.1"
The EGW passage directly references and expands upon the account in Acts 24:27, detailing Felix's attempt to appease the Jews by leaving Paul in prison and the subsequent appointment of Festus.