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 5:1
"But a certain man named Ananias, with Sapphira his wife, sold a possession,"
"But the hearts of men become hardened through selfishness, and, like Ananias and Sapphira, they are tempted to withhold part of the price, while pretending to fulfill God's requirements. Many spend money lavishly in self-gratification. Men and women consult their pleasure and gratify their taste, while they bring to God, almost unwillingly, a stinted offering. They forget that God will one day demand a strict account of how His goods have been used, and that He will no more accept the pittance they hand into the treasury than He accepted the offering of Ananias and Sapphira. AA 75.2"
The EGW passage directly references the story of Ananias and Sapphira and draws a parallel between their sin of withholding part of the price and people who give stinted offerings to God. The connection is clear and meaningful.
The case of Ananias and Sapphira was presented before me to illustrate the course of those who put down their property below its value. They pretended to make a freewill offering of their possessions to the Lord. Said Peter: “Tell me whether ye sold the land for so much?” The answer was: “Yea, for so much.” Some in this evil age would not consider that a lie. But the Lord regarded it thus. They had sold it for so much, and much more. They had professed to consecrate all to God. To Him they had dissembled, and their retribution lingered not. 1T 221.2 I saw that in the arrangement of systematic benevolence, hearts will be tested and proved. It is a constant, living test. It brings one to understand his own heart, to see whether the truth or the love of the world predominates. Here is a test for the naturally selfish and covetous. They will put down their possessions at very low figures. Here they dissemble. Said the angel: “Cursed be he that doeth the work of the Lord deceitfully.” Angel…
The EGW passage directly references and interprets the events of Ananias and Sapphira selling their possession.
Acts 5:1-11
"But a certain man named Ananias, with Sapphira his wife, sold a possession, And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. And the young men arose, wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things."
"Whatever the motives of the husband, he has placed a terrible stumbling block in his wife's way to hinder her in the work of overcoming. And if the transfer be made to the children, the same evil results may follow. God reads his motives. If he is selfish and has made the transfer to conceal his covetousness and excuse himself from doing anything to advance the cause, the curse of Heaven will surely follow. God reads the purposes and intents of the heart, and tries the motives of the children of men. His signal, visible displeasure may not be manifested as in the case of Ananias and Sapphira, yet in the end the punishment will in no case be lighter than that which was inflicted upon them. In trying to deceive men, they were lying to God. “The soul that sinneth, it shall die.” 1T 529.2"
EGW explicitly mentions Ananias and Sapphira and draws a direct parallel between their sin of lying to God and the sin of selfishly transferring property to avoid supporting God's cause. This is a clear and intentional reference.
"The hearts of men become hardened through selfishness, and, like Ananias and Sapphira, they are tempted to withhold part of the price while pretending to come up to the rules of tithing. Will a man rob God? Should means flow into the treasury exactly according to God's plan,—a tenth of all the increase,—there would be abundance to carry forward His work. 5T 150.2"
EGW explicitly mentions Ananias and Sapphira in the context of withholding a portion of what belongs to God, directly referencing the Acts passage.
The apostles encountered those in the church who professed godliness while they were secretly cherishing iniquity. Ananias and Sapphira acted the part of deceivers, pretending to make an entire sacrifice for God, when they were covetously withholding a portion for themselves. The Spirit of truth revealed to the apostles the real character of these pretenders, and the judgments of God rid the church of this foul blot upon its purity. This signal evidence of the discerning Spirit of Christ in the church was a terror to hypocrites and evildoers. They could not long remain in connection with those who were, in habit and disposition, constant representatives of Christ; and as trials and persecution came upon His followers, those only who were willing to forsake all for the truth's sake desired to become His disciples. Thus, as long as persecution continued, the church remained comparatively pure. But as it ceased, converts were added who were less sincere and devoted, and the way was open f…
The EGW passage directly references the story of Ananias and Sapphira from Acts 5, highlighting the same themes of hypocrisy and divine judgment.
Ministers of God should bear the pointed testimony. The living truths of His word should be brought to bear upon the heart. And when the people in Ohio have a worthy object placed before them, those whose hearts are in sympathy with the work will freely impart of their means to advance the cause of God. The Lord is testing and proving His people. If any have no heart in the work, and fail to bring their offerings to God, He will visit them; and if they continue to cling to their covetousness, He will separate them from His people. I saw that there must be a system which will draw upon all. Young men and young women who have health and strength, have felt but little burden of the work. They are accountable to God for their strength, and should bring a freewill offering to the Lord. And if they will not do this, His prospering hand will be removed from them. 1T 238.1 I saw that the special hand of God has not been with the work in Ohio to prosper the cause there. There is a lack; there s…
Both passages deal with the consequences of dishonesty and withholding offerings from God. While the EGW passage speaks of being 'separated from His people' and having God's 'prospering hand removed,' the Acts passage provides a dramatic example of immediate divine judgment. The underlying theme of accountability and the danger of deceit in giving is present in both.
Acts 5:3
"But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?"
"But God hates hypocrisy and falsehood. Ananias and Sapphira practiced fraud in their dealing with God; they lied to the Holy Spirit, and their sin was visited with swift and terrible judgment. When Ananias came with his offering, Peter said: “Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.” AA 72.2 “Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.” AA 73.1"
The EGW passage directly quotes Acts 5:3.
"Afterward, Ananias and Sapphira grieved the Holy Spirit by yielding to feelings of covetousness. They began to regret their promise and soon lost the sweet influence of the blessing that had warmed their hearts with a desire to do large things in behalf of the cause of Christ. They thought they had been too hasty, that they ought to reconsider their decision. They talked the matter over, and decided not to fulfill their pledge. They saw, however, that those who parted with their possessions to supply the needs of their poorer brethren, were held in high esteem among the believers; and ashamed to have their brethren know that their selfish souls grudged that which they had solemnly dedicated to God, they deliberately decided to sell their property and pretend to give all the proceeds into the general fund, but really to keep a large share for themselves. Thus they would secure their living from the common store and at the same time gain the high esteem of their brethren. AA 72.1"
EGW's passage provides a detailed narrative account of the events surrounding Ananias and Sapphira's sin, directly relating to the account in Acts 5:3. It expands on the motivations and consequences of their deception.
The case of Ananias and Sapphira was presented before me to illustrate the course of those who put down their property below its value. They pretended to make a freewill offering of their possessions to the Lord. Said Peter: “Tell me whether ye sold the land for so much?” The answer was: “Yea, for so much.” Some in this evil age would not consider that a lie. But the Lord regarded it thus. They had sold it for so much, and much more. They had professed to consecrate all to God. To Him they had dissembled, and their retribution lingered not. 1T 221.2 I saw that in the arrangement of systematic benevolence, hearts will be tested and proved. It is a constant, living test. It brings one to understand his own heart, to see whether the truth or the love of the world predominates. Here is a test for the naturally selfish and covetous. They will put down their possessions at very low figures. Here they dissemble. Said the angel: “Cursed be he that doeth the work of the Lord deceitfully.” Angel…
The EGW passage directly alludes to Peter's accusation of Ananias lying to the Holy Spirit.
"As prayer was being offered at the close of the meeting, the second of the two men came to the door, and began to speak. The door was closed against him. He opened the door and again began to speak. Then the power of God fell upon my husband. The color left his face as he arose from his knees. He lifted his hands before the man, exclaiming: “The Lord does not want your testimony here. The Lord does not want you here to distract and crush His people.” LS 134.4"
The EGW passage describes a situation where someone is rebuked and prevented from speaking due to a perceived negative influence, mirroring the situation in Acts 5:3 where Peter confronts Ananias for being influenced by Satan.
"A letter was sent to Paul by the church, asking for counsel concerning various matters, but saying nothing of the grievous sins existing among them. The apostle was, however, forcibly impressed by the Holy Spirit that the true state of the church had been concealed and that this letter was an attempt to draw from him statements which the writers could construe to serve their own purposes. AA 300.2"
Both passages involve the concealment of truth and deception. In the EGW passage, the church conceals the grievous sins and attempts to manipulate Paul. In Acts 5:3, Ananias lies to the Holy Spirit. While the specifics differ, the underlying theme of deception and hidden motives connects the two passages.
Acts 5:4
"Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God."
"“Whiles it remained, was it not thine own?” Peter asked. No undue influence had been brought to bear upon Ananias to compel him to sacrifice his possessions to the general good. He had acted from choice. But in attempting to deceive the disciples, he had lied to the Almighty. AA 73.2"
The EGW passage directly quotes Acts 5:4, indicating a clear and intentional allusion.
The case of Ananias and Sapphira was presented before me to illustrate the course of those who put down their property below its value. They pretended to make a freewill offering of their possessions to the Lord. Said Peter: “Tell me whether ye sold the land for so much?” The answer was: “Yea, for so much.” Some in this evil age would not consider that a lie. But the Lord regarded it thus. They had sold it for so much, and much more. They had professed to consecrate all to God. To Him they had dissembled, and their retribution lingered not. 1T 221.2 I saw that in the arrangement of systematic benevolence, hearts will be tested and proved. It is a constant, living test. It brings one to understand his own heart, to see whether the truth or the love of the world predominates. Here is a test for the naturally selfish and covetous. They will put down their possessions at very low figures. Here they dissemble. Said the angel: “Cursed be he that doeth the work of the Lord deceitfully.” Angel…
The EGW passage directly alludes to Peter's question and the underlying principle of lying to God, not men.
The Lord would have His followers dispense their means while they can do it themselves. Some may inquire: “Must we actually dispossess ourselves of everything which we call our own?” We may not be required to do this now; but we must be willing to do so for Christ's sake. We must acknowledge that our possessions are absolutely His, by using of them freely whenever means is needed to advance His cause. Some close their ears to the calls made for money to be used in sending missionaries to foreign countries and in publishing the truth and scattering it like autumn leaves all over the world. Such excuse their covetousness by informing you that they have made arrangements to be charitable at death. They have considered the cause of God in their wills. Therefore they live a life of avarice, robbing God in tithes and in offerings, and in their wills return to God but a small portion of that which He has lent them, while a very large proportion is appropriated to relatives who have no interes…
The EGW passage echoes the principle found in Acts 5:4, highlighting the freedom individuals have to use their possessions but emphasizing the responsibility to use them for God's purposes. The reference to Ananias and Sapphira's sin of lying to God about their offering is implied.
"There are very many who do not fear to deceive their fellow men, but they have been taught, and have been impressed by the Spirit of God, that it is a fearful thing to lie to their Maker. When put under oath they are made to feel that they are not testifying merely before men, but before God; that if they bear false witness, it is to Him who reads the heart and who knows the exact truth. The knowledge of the fearful judgments that have followed this sin has a restraining influence upon them. MB 67.1"
Both passages deal with the idea that lying to humans is also lying to God. While not a direct quote, the thematic connection is strong and relevant to the surrounding discussion.
Acts 5:5
"And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things."
"The power of God filled the room. The man looked terrified, and stumbled backward through the hall into another room. He staggered across this room and fell against the wall, then recovered his balance and found the door out of the house. The presence of the Lord, which was so painful to the fanatical sinners, impressed with awful solemnity the company assembled. But after the children of darkness had gone, a sweet peace from the Lord rested upon our company. After this meeting the false and wily professors of perfect holiness were never able to reestablish their power over our brethren. LS 135.1"
The EGW passage describes a powerful divine presence causing fear and driving away disruptive individuals, similar to the fear and consequences experienced by Ananias in Acts 5:5.
Acts 5:8-10
"And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband."
"“It was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things.” AA 73.3"
The EGW passage is a direct quotation of Acts 5:8-10.
Acts 5:12-42
"And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch. And of the rest durst no man join himself to them: but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women.) Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one. Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, And laid their hands on the apostles, and put them in the common prison. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. But when the officers came, and found them not in the prison, they returned, and told, Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. And when they had brought them, they set them before the council: and the high priest asked them, Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. Then Peter and the other apostles answered and said, We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins."
"76.1 Chapter 8—Before the Sanhedrin This chapter is based on Acts 5:12-42 . It was the cross, that instrument of shame and torture, which brought hope and salvation to the world. The disciples were but humble men, without wealth, and with no weapon but the word of God; yet in Christ's strength they went forth to tell the wonderful story of the manger and the cross, and to triumph over all opposition. Without earthly honor or recognition, they were heroes of faith. From their lips came words of divine eloquence that shook the world. AA 77"
Ellen White directly references Acts 5:12-42 in this passage.
Acts 5:15
"Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them."
"By the power of Jesus the disciples continued to heal the afflicted and the sick who were brought to them. Hundreds enlisted daily under the banner of a crucified, risen, and ascended Saviour. The priests and elders, and those particularly engaged with them, were alarmed. Again they put the apostles in prison, hoping that the excitement would subside. Satan and his angels exulted; but the angels of God opened the prison doors, and, contrary to the command of the high priests and elders, bade the apostles, “Go, stand and speak in the temple to the people all the words of this life.” EW 194.3"
Both passages describe the apostles healing the sick. However, the EGW passage focuses on the overall impact and the reaction of the religious leaders, while the verse in Acts focuses on the specific method of healing (Peter's shadow). The connection is thematic, but not a direct allusion.
Acts 5:16
"There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one."
"After Christ's ascension the same work was continued. The scenes of His own ministry were repeated. “Out of the cities round about” there came a multitude “unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.” Acts 5:16 . MH 139.3"
Ellen White directly references Acts 5:16 in this passage.
Acts 5:17
"Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,"
"The priests and rulers saw that Christ was extolled above them. As the Sadducees, who did not believe in a resurrection, heard the apostles declaring that Christ had risen from the dead, they were enraged, realizing that if the apostles were allowed to preach a risen Saviour, and to work miracles in His name, the doctrine that there would be no resurrection would be rejected by all, and the sect of the Sadducees would soon become extinct. The Pharisees were angry as they perceived that the tendency of the disciples’ teaching was to undermine the Jewish ceremonies, and make the sacrificial offerings of no effect. AA 78.1"
Both passages describe the anger of the priests and rulers, specifically the Sadducees, towards the apostles' teachings. The EGW passage provides more detail on the reasons for their anger, but it is clearly based on the biblical narrative.
"At the news of Luther's escape the legate was overwhelmed with surprise and anger. He had expected to receive great honor for his wisdom and firmness in dealing with this disturber of the church; but his hope was disappointed. He gave expression to his wrath in a letter to Frederick, the elector of Saxony, bitterly denouncing Luther and demanding that Frederick send the Reformer to Rome or banish him from Saxony. GC 138.1"
Both passages depict religious leaders expressing anger and indignation towards individuals who challenge their authority. The legate's reaction to Luther's escape mirrors the high priest's indignation in Acts 5:17, although the specific circumstances differ.
Acts 5:18
"And laid their hands on the apostles, and put them in the common prison."
"Hitherto all the efforts made to suppress this new teaching had been in vain; but now both Sadducees and Pharisees determined that the work of the disciples should be stopped, for it was proving them guilty of the death of Jesus. Filled with indignation, the priests laid violent hands on Peter and John, and put them in the common prison. AA 78.2"
The EGW passage directly references and describes the event in Acts 5:18, where the apostles were imprisoned.
Acts 5:19
"But the angel of the Lord by night opened the prison doors, and brought them forth, and said,"
"When Peter and John appeared among the believers and recounted how the angel had led them directly through the band of soldiers guarding the prison, bidding them resume the work that had been interrupted, the brethren were filled with amazement and joy. AA 80.1"
Both passages describe the angel freeing Peter and John from prison and the subsequent reaction of the believers. The EGW passage is a clear retelling of the biblical event.
"Though the rulers of this world know it not, yet often in their councils angels have been spokesmen. Human eyes have looked upon them. Human ears have listened to their appeals. In the council hall the court of justice, heavenly messengers have pleaded the cause of the persecuted and oppressed. They have defeated purposes and arrested evils that would have brought wrong and suffering to God's children. To the students in the heavenly school, all this will be unfolded. Ed 305.1"
Both passages describe angels actively intervening to help God's people. Acts 5:19 provides a specific example of an angel freeing prisoners, while EGW speaks more generally about angels pleading the cause of the persecuted. The core idea of angelic intervention connects them.
Acts 5:20
"Go, stand and speak in the temple to the people all the words of this life."
"Multitudes of all classes come out to listen to the preaching of the apostles, and are healed of their diseases through the name of Jesus, that name so hated among the Jews. The priests and rulers are frantic in their opposition as they see that the sick are healed and Jesus is exalted as the Prince of life. They fear that soon the whole world will believe on Him, and then accuse them of murdering the Mighty Healer. But the greater their efforts to stop this excitement, the more believe on Him and turn from the teachings of the scribes and Pharisees. They are filled with indignation, and laying hands on Peter and John, thrust them into the common prison. But the angel of the Lord, by night, opens the prison doors, brings them forth, and says, “Go, stand and speak in the temple to the people all the words of this life” ( Acts 5:20 ). SL 62.1"
Ellen White directly references Acts 5:20 in this passage.
"All heaven is in activity, and the angels of God are waiting to co-operate with all who will devise plans whereby souls for whom Christ died may hear the glad tidings of salvation. Angels who minister to those that shall be heirs of salvation, are saying to every true saint: “There is work for you to do.” “Go, stand and speak ... to the people all the words of this life.” Acts 5:20 . If those addressed would obey this injunction, the Lord would prepare the way before them, putting them in possession of means wherewith to go. 6T 433.5"
Ellen White directly references Acts 5:20 in this passage.
"doors and said to the disciples, “Go, stand and speak in the temple to the people all the words of this life.” This command was directly contrary to the order given by the Jewish rulers; but did the apostles say, We cannot do this until we have consulted the magistrates and received permission from them? No; God had said, “Go,” and they obeyed. “They entered into the temple early in the morning, and taught.” AA 79.2"
The EGW passage directly quotes and elaborates on the command given in Acts 5:20.
Acts 5:21
"And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought."
"In the meantime the high priest and those with him had “called the council together, and all the senate of the children of Israel.” The priests and rulers had decided to fix upon the disciples the charge of insurrection, to accuse them of murdering Ananias and Sapphira, and of conspiring to deprive the priests of their authority. They hoped so to excite the mob that it would take the matter in hand and deal with the disciples as it had dealt with Jesus. They were aware that many who did not accept the teachings of Christ were weary of the arbitrary rule of the Jewish authorities and anxious for some change. The priests feared that if these dissatisfied ones were to accept the truths proclaimed by the apostles, and were to acknowledge Jesus as the Messiah, the anger of the entire people would be raised against the religious leaders, who would then be made to answer for the murder of Christ. They decided to take strong measures to prevent this. AA 80.2"
Both passages describe the high priest calling the council together. The EGW passage expands on the motives and plans of the council, but it is clearly based on the biblical account.
Acts 5:28
"Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us."
"teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.” EW 195.1"
The EGW passage directly quotes the verse from Acts 5:28, making it a clear and explicit allusion.
"The preaching of the word is of no avail without the presence and aid of the Holy Spirit; for this Spirit is the only effectual teacher of divine truth. Only when the truth is accompanied to the heart by the Spirit, will it quicken the conscience or transform the life. A minister may be able to present the letter of the word of God; he may be familiar with all its commands and promises; but his sowing of the gospel seed will not be successful unless this seed is quickened into life by the dew of heaven. Without the co-operation of the Spirit of God, no amount of education, no advantages, however great, can make one a channel of light. Before one book of the New Testament had been written, before one gospel sermon had been preached after Christ's ascension, the Holy Spirit came upon the praying disciples. Then the testimony of their enemies was, “Ye have filled Jerusalem with your doctrine.” [ Acts 5:28 .] GW 284.2"
Ellen White directly references Acts 5:28 in this passage.
"no souls will fall on the Rock and be broken. No amount of education, no advantages, however great, can make one a channel of light without the co-operation of the Spirit of God. The sowing of the gospel seed will not be a success unless the seed is quickened into life by the dew of heaven. Before one book of the New Testament was written, before one gospel sermon had been preached after Christ's ascension, the Holy Spirit came upon the praying apostles. Then the testimony of their enemies was, “Ye have filled Jerusalem with your doctrine.” Acts 5:28 . DA 671.4"
Ellen White directly references Acts 5:28 in this passage.
"Despite all opposition, the interest in the advent movement had continued to increase. From scores and hundreds, the congregations had grown to as many thousands. Large accessions had been made to the various churches, but after a time the spirit of opposition was manifested even against these converts, and the churches began to take disciplinary steps with those who had embraced Miller's views. This action called forth a response from his pen, in an address to Christians of all denominations, urging that if his doctrines were false, he should be shown his error from the Scriptures. GC 337.1"
Both passages describe opposition to a new religious movement and attempts to suppress its teachings. While not a direct quote or explicit allusion, the thematic similarity is evident.
"In Jerusalem, where the deepest prejudice existed, and where the most confused ideas prevailed in regard to Him who had been crucified as a malefactor, the disciples continued to speak with boldness the words of life, setting before the Jews the work and mission of Christ, His crucifixion, resurrection, and ascension. Priests and rulers heard with amazement the clear, bold testimony of the apostles. The power of the risen Saviour had indeed fallen on the disciples, and their work was accompanied by signs and miracles that daily increased the number of believers. Along the streets where the disciples were to pass, the people laid their sick “on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.” Here also were brought those vexed with unclean spirits. The crowds gathered round them, and those who were healed shouted the praises of God and glorified the name of the Redeemer. AA 77.2"
Both passages describe the apostles' activities in Jerusalem despite opposition. The EGW passage elaborates on the healing miracles and public reaction, while the verse focuses on the authorities' accusations. The connection is thematic, but not a direct allusion.
"This appeal was rapidly circulated throughout Germany and exerted a powerful influence upon the people. The whole nation was stirred, and multitudes were roused to rally around the standard of reform. Luther's opponents, burning with a desire for revenge, urged the pope to take decisive measures against him. It was decreed that his doctrines should be immediately condemned. Sixty days were granted the Reformer and his adherents, after which, if they did not recant, they were all to be excommunicated. GC 141.1"
Both passages describe opposition to a religious figure and their teachings, leading to attempts to suppress their message. The EGW passage describes the reaction to Luther, while Acts 5:28 describes the reaction to the apostles. There is a clear parallel in the response of religious authorities to perceived threats.
Acts 5:29
"Then Peter and the other apostles answered and said, We ought to obey God rather than men."
"In the history of prophets and apostles, are many noble examples of loyalty to God. Christ's witnesses have endured imprisonment, torture, and death itself, rather than break God's commands. The record left by Peter and John is as heroic as any in the gospel dispensation. As they stood for the second time before the men who seemed bent on their destruction, no fear or hesitation could be discerned in their words or attitude. And when the high priest said, “Did we not straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this Man's blood upon us,” Peter answered, “We ought to obey God rather than men.” It was an angel from heaven who delivered them from prison and bade them teach in the temple. In following his directions they were obeying the divine command, and this they must continue to do at whatever cost to themselves. AA 81.4"
EGW directly quotes Acts 5:29, "We ought to obey God rather than men," and uses it as a central point in her discussion of loyalty to God. The context provided in AA 81.4 further reinforces the direct connection.
The apostles boldly declared that they ought to obey God rather than men. Said Peter, “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him.” At these fearless words those murderers were enraged, and determined to imbrue their hands again in blood by slaying the apostles. They were planning to do this, when an angel from God moved upon the heart of Gamaliel to counsel the priests and rulers: “Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.” Evil angels were moving upon the priests and elders to put the apostles to death; but God sent His angel to prevent it by raising…
The EGW passage directly quotes Acts 5:29, making it a clear and explicit allusion.
"obey God rather than to serve sin. PP 246.1"
The EGW passage directly echoes the sentiment and wording of Acts 5:29. It's a clear and intentional reference.
“The principles contained in this celebrated Protest ... constitute the very essence of Protestantism. Now this Protest opposes two abuses of man in matters of faith: the first is the intrusion of the civil magistrate, and the second the arbitrary authority of the church. Instead of these abuses, Protestantism sets the power of conscience above the magistrate, and the authority of the word of God above the visible church. In the first place, it rejects the civil power in divine things, and says with the prophets and apostles, ‘We must obey God rather than man.’ In presence of the crown of Charles the Fifth, it uplifts the crown of Jesus Christ. But it goes farther: it lays down the principle that all human teaching should be subordinate to the oracles of God.”— Ibid., b. 13, ch. 6. The protesters had moreover affirmed their right to utter freely their convictions of truth. They would not only believe and obey, but teach what the word of God presents, and they denied the right of priest…
The EGW passage directly quotes the principle found in Acts 5:29, 'We must obey God rather than man,' and applies it to the context of the Protestant Reformation. This is a clear and intentional reference.
"Those who would be best prepared to sacrifice even life, if required, rather than place themselves in a position where they could not obey God, would have the least to say. They would make no boast. They would feel deeply and meditate much, and their earnest prayers would go up to heaven for wisdom to act and grace to endure. Those who feel that in the fear of God they cannot conscientiously engage in this war will be very quiet, and when interrogated will simply state what they are obliged to say in order to answer the inquirer, and then let it be understood that they have no sympathy with the Rebellion. 1T 357.2"
The EGW passage directly reflects the principle of obeying God rather than men, as highlighted in Acts 5:29. The context of sacrificing life rather than disobeying God strongly aligns with the biblical verse.
I was shown that God's people, who are His peculiar treasure, cannot engage in this perplexing war, for it is opposed to every principle of their faith. In the army they cannot obey the truth and at the same time obey the requirements of their officers. There would be a continual violation of conscience. Worldly men are governed by worldly principles. They can appreciate no other. Worldly policy and public opinion comprise the principle of action that governs them and leads them to practice the form of rightdoing. But God's people cannot be governed by these motives. The words and commands of God, written in the soul, are spirit and life, and there is power in them to bring into subjection and enforce obedience. The ten precepts of Jehovah are the foundation of all righteous and good laws. Those who love God's commandments will conform to every good law of the land. But if the requirements of the rulers are such as conflict with the laws of God, the only question to be settled is: Shal…
The EGW passage directly echoes the principle of obeying God rather than men when human laws conflict with divine law, as stated in Acts 5:29.
"Daniel possessed the grace of genuine meekness. He was true, firm, and noble. He sought to live in peace with all, while he was unbending as the lofty cedar wherever principle was involved. In everything that did not come in collision with his allegiance to God, he was respectful and obedient to those who had authority over him; but he had so high a sense of the claims of God that the requirements of earthly rulers were held subordinate. He would not be induced by any selfish consideration to swerve from his duty. SL 20.2"
The EGW passage illustrates the principle of obeying God rather than men, which is explicitly stated in Acts 5:29. Daniel's actions exemplify this principle.
"Earnest efforts were made to obtain Luther's consent to a compromise with Rome. Nobles and princes represented to him that if he persisted in setting up his own judgment against that of the church and the councils he would soon be banished from the empire and would have no defense. To this appeal Luther answered: “The gospel of Christ cannot be preached without offense.... Why then should the fear or apprehension of danger separate me from the Lord, and from that divine word which alone is truth? No; I would rather give up my body, my blood, and my life.”—D'Aubigne, b. 7, ch. 10. GC 165.2"
Both passages highlight the principle of obeying God rather than men when there is a conflict between the two. Luther's refusal to compromise with Rome, even under threat, directly reflects the principle articulated in Acts 5:29.
"This principle we in our day are firmly to maintain. The banner of truth and religious liberty held aloft by the founders of the gospel church and by God's witnesses during the centuries that have passed since then, has, in this last conflict, been committed to our hands. The responsibility for this great gift rests with those whom God has blessed with a knowledge of His word. We are to receive this word as supreme authority. We are to recognize human government as an ordinance of divine appointment, and teach obedience to it as a sacred duty, within its legitimate sphere. But when its claims conflict with the claims of God, we must obey God rather than men. God's word must be recognized as above all human legislation. A “Thus saith the Lord” is not to be set aside for a “Thus saith the church” or a “Thus saith the state.” The crown of Christ is to be lifted above the diadems of earthly potentates. AA 68.2"
EGW directly quotes and expands upon the principle of obeying God rather than men, as stated by the apostles.
"“The framers of the Constitution recognized the eternal principle that man's relation with his God is above human legislation, and his rights of conscience inalienable. Reasoning was not necessary to establish this truth; we are conscious of it in our own bosoms. It is this consciousness which, in defiance of human laws, has sustained so many martyrs in tortures and flames. They felt that their duty to God was superior to human enactments, and that man could exercise no authority over their consciences. It is an inborn principle which nothing can eradicate.”—Congressional documents (U.S.A.), serial No. 200, document No. 271. GC 295.3"
The EGW passage directly quotes a historical document that echoes the principle of obeying God rather than men, which is the core message of Acts 5:29. The connection is clear and strong.
"King Ferdinand, the emperor's representative at the Diet, saw that the decree would cause serious divisions unless the princes could be induced to accept and sustain it. He therefore tried the art of persuasion, well knowing that to employ force with such men would only render them the more determined. He “begged the princes to accept the decree, assuring them that the emperor would be exceedingly pleased with them.” But these faithful men acknowledged an authority above that of earthly rulers, and they answered calmly: “We will obey the emperor in everything that may contribute to maintain peace and the honor of God.”— Ibid., b. 13, ch. 5. GC 201.3"
The EGW quote directly echoes the principle of obeying God rather than men, as exemplified in Acts 5:29. The princes' refusal to obey the emperor when it conflicted with their conscience aligns perfectly with Peter's statement.
"“We protest by these presents, before God, our only Creator, Preserver, Redeemer, and Saviour, and who will one day be our Judge, as well as before all men and all creatures, that we, for us and for our people, neither consent nor adhere in any manner whatsoever to the proposed decree, in anything that is contrary to God, to His holy word, to our right conscience, to the salvation of our souls.” GC 202.4"
The Protestant's protest in the EGW passage directly embodies the principle of obeying God rather than men, as stated in Acts 5:29.
"The miracle-working power manifested through spiritualism will exert its influence against those who choose to obey God rather than men. Communications from the spirits will declare that God has sent them to convince the rejecters of Sunday of their error, affirming that the laws of the land should be obeyed as the law of God. They will lament the great wickedness in the world and second the testimony of religious teachers that the degraded state of morals is caused by the desecration of Sunday. Great will be the indignation excited against all who refuse to accept their testimony. GC 590.2"
The EGW passage describes a situation where people are pressured to obey human laws (regarding Sunday observance) over God's law. This directly reflects the principle stated in Acts 5:29, where the apostles declare that they must obey God rather than men. The connection is a direct application of the principle.
"The word of God often comes in collision with man's hereditary and cultivated traits of character and his habits of life. But the good-ground hearer, in receiving the word, accepts all its conditions and requirements. His habits, customs, and practices are brought into submission to God's word. In his view the commands of finite, erring man sink into insignificance beside the word of the infinite God. With the whole heart, with undivided purpose, he is seeking the life eternal, and at the cost of loss, persecution, or death itself, he will obey the truth. COL 60.3"
The EGW passage directly echoes the principle of obeying God over men, as exemplified in Acts 5:29. The context of the EGW quote, discussing obedience to God's word even in the face of opposition, aligns closely with the apostles' declaration.
"have been increasing, and we are yet to be brought into strait places. But God will sustain His people in being firm and living up to the principles of His word. When the laws of men conflict with the word and law of God, we are to obey the latter, whatever the consequences may be. The law of our land requiring us to deliver a slave to his master, we are not to obey; and we must abide the consequences of violating this law. The slave is not the property of any man. God is his rightful master, and man has no right to take God's workmanship into his hands, and claim him as his own. 1T 201.2"
EGW echoes the principle of obeying God over human laws when they conflict, as exemplified in Acts 5:29. The context of slavery makes the connection particularly strong.
"The grand principle maintained by these Reformers—the same that had been held by the Waldenses, by Wycliffe, by John Huss, by Luther, Zwingli, and those who united with them—was the infallible authority of the Holy Scriptures as a rule of faith and practice. They denied the right of popes, councils, Fathers, and kings, to control the conscience in matters of religion. The Bible was their authority, and by its teaching they tested all doctrines and all claims. Faith in God and His word sustained these holy men as they yielded up their lives at the stake. “Be of good comfort,” exclaimed Latimer to his fellow martyr as the flames were about to silence their voices, “we shall this day light such a candle, by God's grace, in England, as I trust shall never be put out.” — Works of Hugh Latimer 1:8 . GC 249.1"
The EGW passage directly echoes the principle of obeying God rather than men, as exemplified by the Reformers' adherence to the Bible's authority over papal decrees. The quote from Latimer further reinforces this.
"When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the state, she declared, and had thus transgressed God's command enjoining subjects to obey their princes. Knox answered firmly: GC 250.4"
Knox's response to the Queen of Scotland directly embodies the principle stated in Acts 5:29: obeying God rather than men. The connection is explicit and strong.
"“As right religion took neither original strength nor authority from worldly princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the appetites of their princes. For oft it is that princes are the most ignorant of all others in God's true religion.... If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? Or if all men in the days of the apostles had been of the religion of the Roman emperors, what religion would there have been upon the face of the earth? ... And so, madam, ye may perceive that subjects are not bound to the religion of their princes, albeit they are commanded to give them obedience.” GC 250.5 Said Mary: “Ye interpret the Scriptures in one manner, and they [the Roman Catholic teachers] interpret in another; whom shall I believe, and who shall be judge?” GC 251.1"
The EGW passage, quoting John Knox, directly echoes the principle of obeying God rather than men, as stated in Acts 5:29. The context is different (Knox addressing a queen, the apostles addressing the Sanhedrin), but the core principle is the same.
"“The pope ought to leave unto the secular power all temporal dominion and rule, and thereunto effectually to move and exhort his whole clergy; for so did Christ, and especially by His apostles. Wherefore, if I have erred in any of these points, I will most humbly submit myself unto correction, even by death, if necessity so require; and if I could labor according to my will or desire in mine own person, I would surely present myself before the bishop of Rome; but the Lord hath otherwise visited me to the contrary, and hath taught me rather to obey God than men.” GC 91.4"
The EGW passage directly quotes Wycliffe, who is stating the principle of obeying God rather than men. This is a clear echo of Acts 5:29, where Peter and the apostles make the same declaration. The connection is direct and strong.
"David's power had been given him by God, but to be exercised only in harmony with the divine law. When he commanded that which was contrary to God's law, it became sin to obey. “The powers that be are ordained of God” ( Romans 13:1 ), but we are not to obey them contrary to God's law. The apostle Paul, writing to the Corinthians, sets forth the principle by which we should be governed. He says, “Be ye followers of me, even as I also am of Christ.” 1 Corinthians 11:1 . PP 719.3"
Both passages address the principle of obeying God over human authority when the two conflict. EGW uses Romans 13:1 but then qualifies it with the example of Christ.
"Again he was urged to submit to the judgment of the emperor, and then he would have nothing to fear. “I consent,” said he in reply, “with all my heart, that the emperor, the princes, and even the meanest Christian, should examine and judge my works; but on one condition, that they take the word of God for their standard. Men have nothing to do but to obey it. Do not offer violence to my conscience, which is bound and chained up with the Holy Scriptures.”— Ibid., b. 7, ch. 10. GC 166.1"
Both passages illustrate the principle of prioritizing obedience to God's word over the dictates of human authority. Luther's insistence on the Bible as the standard for judgment aligns with the sentiment expressed in Acts 5:29.
"Many earnestly desired to return to the purity and simplicity which characterized the primitive church. They regarded many of the established customs of the English Church as monuments of idolatry, and they could not in conscience unite in her worship. But the church, being supported by the civil authority, would permit no dissent from her forms. Attendance upon her service was required by law, and unauthorized assemblies for religious worship were prohibited, under penalty of imprisonment, exile, and death. GC 290.1"
The EGW passage describes the Pilgrims' desire to obey God's conscience over the laws of the English Church. This directly reflects the principle in Acts 5:29, where the apostles declare their obligation to obey God rather than men.
"The Church Trial Not long after, we were notified to be present at a meeting to be held in the vestry of the church. There were but few present. The influence of my father and his family was such that our opposers had no desire to present our cases before a larger number of the congregation. The single charge preferred was that we had walked contrary to their rules. Upon asking what rules we had violated, it was stated, after a little hesitation, that we had attended other meetings, and had neglected to meet regularly with our class. LS 52"
The EGW passage describes being questioned for violating church rules, while Acts 5:29 highlights the principle of obeying God over human authority. The parallel lies in prioritizing divine conviction over human regulations.
“Happily they looked at the principle on which this arrangement was based, and they acted in faith. What was that principle? It was the right of Rome to coerce conscience and forbid free inquiry. But were not themselves and their Protestant subjects to enjoy religious freedom? Yes, as a favor specially stipulated for in the arrangement, but not as a right. As to all outside that arrangement, the great principle of authority was to rule; conscience was out of court; Rome was infallible judge, and must be obeyed. The acceptance of the proposed arrangement would have been a virtual admission that religious liberty ought to be confined to reformed Saxony; and as to all the rest of Christendom, free inquiry and the profession of the reformed faith were crimes, and must be visited with the dungeon and the stake. Could they consent to localize religious liberty? to have it proclaimed that the Reformation had made its last convert? had subjugated its last acre? and that wherever Rome bore sway…
The EGW passage discusses the principle of religious liberty and the refusal to compromise it, even if it means facing persecution. This directly parallels the sentiment expressed in Acts 5:29, where the apostles declare that they must obey God rather than men. The core principle of obedience to God over human authority is central to both passages.
"Thus the prophet boldly yet quietly and humbly declared that no earthly power has a right to interpose between the soul and God. Surrounded by idolaters, he was a faithful witness to this truth. His dauntless adherence to right was a bright light in the moral darkness of that heathen court. Daniel stands before the world today a worthy example of Christian fearlessness and fidelity. PK 542.1"
EGW draws a direct parallel between Daniel's actions and the principle articulated in Acts 5:29, emphasizing the importance of obeying God over human authority. Daniel's refusal to comply with the decree that contradicted his faith exemplifies this principle.
Like after Reformers, Wycliffe did not, at the opening of his work, foresee whither it would lead him. He did not set himself deliberately in opposition to Rome. But devotion to truth could not but bring him in conflict with falsehood. The more clearly he discerned the errors of the papacy, the more earnestly he presented the teaching of the Bible. He saw that Rome had forsaken the word of God for human tradition; he fearlessly accused the priesthood of having banished the Scriptures, and demanded that the Bible be restored to the people and that its authority be again established in the church. He was an able and earnest teacher and an eloquent preacher, and his daily life was a demonstration of the truths he preached. His knowledge of the Scriptures, the force of his reasoning, the purity of his life, and his unbending courage and integrity won for him general esteem and confidence. Many of the people had become dissatisfied with their former faith as they saw the iniquity that preva…
Wycliffe's actions, as described in the EGW passage, exemplify the principle of obeying God rather than men, as he prioritized truth and biblical teaching over the traditions and authority of the papacy. This aligns directly with the principle expressed in Acts 5:29.
"Tidings of the work at Prague were carried to Rome, and Huss was soon summoned to appear before the pope. To obey would be to expose himself to certain death. The king and queen of Bohemia, the university, members of the nobility, and officers of the government united in an appeal to the pontiff that Huss be permitted to remain at Prague and to answer at Rome by deputy. Instead of granting this request, the pope proceeded to the trial and condemnation of Huss, and then declared the city of Prague to be under interdict. GC 100.3"
The core principle of obeying God rather than men is present in both passages. Huss's defiance of the Pope's summons, even at risk of death, mirrors the apostles' declaration in Acts 5:29.
"***** Teach the people to conform in all things to the laws of their state when they can do so without conflicting with the law of God. 9T 238.3"
The EGW passage presents a balanced view of obedience to civil law, but ultimately prioritizes obedience to God's law when there is a conflict. This aligns with the principle demonstrated in Acts 5:29.
As his work tended to build up the churches, it was for a time regarded with favor. But as ministers and religious leaders decided against the advent doctrine and desired to suppress all agitation of the subject, they not only opposed it from the pulpit, but denied their members the privilege of attending preaching upon the second advent, or even of speaking of their hope in the social meetings of the church. Thus the believers found themselves in a position of great trial and perplexity. They loved their churches and were loath to separate from them; but as they saw the testimony of God's word suppressed and their right to investigate the prophecies denied they felt that loyalty to God forbade them to submit. Those who sought to shut out the testimony of God's word they could not regard as constituting the church of Christ, “the pillar and ground of the truth.” Hence they felt themselves justified in separating from their former connection. In the summer of 1844 about fifty thousand w…
Both passages deal with the conflict between obeying God's word and submitting to human authority. The apostles in Acts 5:29 prioritize obedience to God, while the Millerites in the EGW passage feel compelled to separate from their churches due to the suppression of biblical truth. The core principle of prioritizing God's will is present in both.
"In July, 1864, the national conscription law was so amended as to revoke the $300 exemption clause. Steps were immediately taken to secure for the Seventh-day Adventist young men the privileges granted to members of religious denominations who were conscientiously opposed to bearing arms—of being assigned to noncombatant service in hospital duty or in caring for freed men. Before a serious crisis was reached, these efforts were successful. In a few cases Seventh-day Adventist young men were drafted into the army and were assigned to hospital work or other noncombatant service. Whatever their assignment, they tried to let their light shine. Regularly for several months there ran through the columns of the Review and Herald a listing of receipts for a soldier's tract fund to furnish literature for distribution among the men. 1T 717.1"
The EGW passage describes Adventists seeking accommodation within the law while still adhering to their religious principles. This directly reflects the principle of obeying God rather than men when there's a conflict, as demonstrated by the apostles in Acts 5:29.
"Those who honor the Bible Sabbath will be denounced as enemies of law and order, as breaking down the moral restraints of society, causing anarchy and corruption, and calling down the judgments of God upon the earth. Their conscientious scruples will be pronounced obstinacy, stubbornness, and contempt of authority. They will be accused of disaffection toward the government. Ministers who deny the obligation of the divine law will present from the pulpit the duty of yielding obedience to the civil authorities as ordained of God. In legislative halls and courts of justice, commandment keepers will be misrepresented and condemned. A false coloring will be given to their words; the worst construction will be put upon their motives. GC 592.1"
EGW's statement describes a situation where Sabbath keepers are accused of disaffection toward the government, while ministers advocate obedience to civil authorities. Acts 5:29 provides the principle that obedience to God takes precedence over obedience to human authorities when there is a conflict. This is a clear application of the principle.
"I adopted this plan of silence for a time, trying to convince myself that to repress my testimony would not hinder me from faithfully living out my religion. I often felt strongly impressed that it was my duty to speak in meeting, but refrained from doing so, and was sensible of having thereby grieved the Spirit of God. I even remained away from meetings sometimes because they were to be attended by those whom my testimony annoyed. I shrank from offending my brethren, and in this allowed the fear of man to break up that uninterrupted communion with God which had blessed my heart for so many months. 1T 44.2"
The EGW passage illustrates the principle of obeying God rather than men. She felt compelled to speak but refrained to avoid offending others, directly mirroring the dilemma faced by the apostles in Acts 5:29.
"The purpose which he had begun to cherish, of giving to the people the New Testament Scriptures in their own language, was now confirmed, and he immediately applied himself to the work. Driven from his home by persecution, he went to London, and there for a time pursued his labors undisturbed. But again the violence of the papists forced him to flee. All England seemed closed against him, and he resolved to seek shelter in Germany. Here he began the printing of the English New Testament. Twice the work was stopped; but when forbidden to print in one city, he went to another. At last he made his way to Worms, where, a few years before, Luther had defended the gospel before the Diet. In that ancient city were many friends of the Reformation, and Tyndale there prosecuted his work without further hindrance. Three thousand copies of the New Testament were soon finished, and another edition followed in the same year. GC 246.4"
Tyndale's actions, as described by EGW, directly exemplify the principle of obeying God rather than men. He perseveres in his work of translating and distributing the Bible despite opposition and persecution, mirroring the apostles' defiance in Acts 5:29.
"In view of this, what is the duty of the messenger of truth? Shall he conclude that the truth ought not to be presented, since often its only effect is to arouse men to evade or resist its claims? No; he has no more reason for withholding the testimony of God's word, because it excites opposition, than had earlier Reformers. The confession of faith made by saints and martyrs was recorded for the benefit of succeeding generations. Those living examples of holiness and steadfast integrity have come down to inspire courage in those who are now called to stand as witnesses for God. They received grace and truth, not for themselves alone, but that, through them, the knowledge of God might enlighten the earth. Has God given light to His servants in this generation? Then they should let it shine forth to the world. GC 459.1"
The EGW passage discusses the duty of messengers of truth to proclaim God's word even in the face of opposition. This aligns with the principle expressed in Acts 5:29, where the apostles declare that they must obey God rather than men. Both passages emphasize the importance of obedience to God's commands, even when it leads to conflict with human authorities or societal norms.
"Daniel was true, noble, and generous. While he was anxious to be at peace with all men, he would not permit any power to turn him aside from the path of duty. He was willing to obey those who had rule over him, as far as he could do so consistently with truth and righteousness; but kings and decrees could not make him swerve from his allegiance to the King of kings. Daniel was but eighteen years old when brought into a heathen court in service to the king of Babylon, and because of his youth his noble resistance of wrong and his steadfast adherence to the right are the more admirable. His noble example should bring strength to the tried and tempted, even at the present day. 4T 570.1"
Both passages emphasize obedience to God over obedience to human authority, particularly when those authorities conflict. The Daniel example illustrates the principle stated in Acts.
"No charge could be brought against the moral character of this proscribed class. Even their enemies declared them to be a peaceable, quiet, pious people. Their grand offense was that they would not worship God according to the will of the pope. For this crime every humiliation, insult, and torture that men or devils could invent was heaped upon them. GC 76.4"
The EGW passage describes a group persecuted for prioritizing obedience to God over human authority, directly echoing the principle articulated in Acts 5:29.
"Wycliffe was a keen detector of error, and he struck fearlessly against many of the abuses sanctioned by the authority of Rome. While acting as chaplain for the king, he took a bold stand against the payment of tribute claimed by the pope from the English monarch and showed that the papal assumption of authority over secular rulers was contrary to both reason and revelation. The demands of the pope had excited great indignation, and Wycliffe's teachings exerted an influence upon the leading minds of the nation. The king and the nobles united in denying the pontiff's claim to temporal authority and in refusing the payment of the tribute. Thus an effectual blow was struck against the papal supremacy in England. GC 82.1"
Wycliffe's actions, as described in the EGW passage, exemplify the principle of obeying God rather than men, as stated in Acts 5:29. He defied the Pope's authority because he believed it was contrary to reason and revelation, prioritizing his understanding of God's will over human demands.
But Luther was fearless still. Rome had hurled her anathemas against him, and the world looked on, nothing doubting that he would perish or be forced to yield. But with terrible power he flung back upon herself the sentence of condemnation and publicly declared his determination to abandon her forever. In the presence of a crowd of students, doctors, and citizens of all ranks Luther burned the pope's bull, with the canon laws, the decretals, and certain writings sustaining the papal power. “My enemies have been able, by burning my books,” he said, “to injure the cause of truth in the minds of the common people, and destroy their souls; for this reason I consumed their books in return. A serious struggle has just begun. Hitherto I have been only playing with the pope. I began this work in God's name; it will be ended without me, and by His might.”— Ibid., b. 6, ch. 10. GC 142.2 To the reproaches of his enemies who taunted him with the weakness of his cause, Luther answered: “Who knows i…
Both passages highlight the principle of obeying God rather than human authority. Luther's defiance of the Pope and his burning of the papal bull echo the apostles' declaration in Acts 5:29.
"An Example of Boldness and Fidelity The decree goes forth from the king. Daniel is acquainted with the purpose of his enemies to ruin him. But he does not change his course in a single particular. With calmness he performs his accustomed duties, and at the hour of prayer he goes to his chamber, and with his windows open toward Jerusalem, he offers his petitions to the God of heaven. By his course of action he fearlessly declares that no earthly power has the right to come between him and his God and tell him to whom he should or should not pray. Noble man of principle! he stands before the world today a praiseworthy example of Christian boldness and fidelity. He turns to God with all his heart, although he knows that death is the penalty for his devotion. SL 43"
The EGW passage highlights Daniel's obedience to God over the king's decree, which aligns with the principle expressed in Acts 5:29. The confidence is high because the principle is directly illustrated in the EGW passage.
"The Reformers whose protest has given us the name of Protestant, felt that God had called them to give the light of the gospel to the world; and in the effort to do this they were ready to sacrifice their possessions, their liberty, even life itself. In the face of persecution and death the gospel was proclaimed far and near. The word of God was carried to the people; and all classes, high and low, rich and poor, learned and ignorant, eagerly studied it for themselves. Are we, in this last conflict of the great controversy, as faithful to our trust as the early Reformers were to theirs? PK 627.1"
Both passages highlight the importance of obeying God's call despite opposition. The Acts verse is a specific instance of this principle, while the EGW passage applies it to the Reformers' commitment to spreading the gospel. The connection is thematic, focusing on prioritizing God's will over human authority.
"I have publicly appealed to our brethren in behalf of an institution to be established among us, and have spoken in the highest terms of Dr. F as the man who has in the providence of God obtained an experience to act a part as physician. This I have said upon the authority of what God has shown me. If necessary, I would unhesitatingly repeat all that I have said. I have no desire to withdraw one sentence that I have written or spoken. The work is of God and must be prosecuted with a firm yet cautious hand. 1T 559.1"
Both passages deal with standing firm on one's convictions based on divine authority. EGW's statement about not withdrawing her words because they are based on what God has shown her parallels the apostles' declaration to obey God rather than men.
"But notwithstanding their desire to destroy the disciples, the priests dared not do more than threaten them with the severest punishment if they continued to speak or to work in the name of Jesus. Calling them again before the Sanhedrin, they commanded them not to speak or teach in the name of Jesus. But Peter and John answered: “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.” AA 66.3"
While not a direct quote, the EGW passage describes Peter and John's defiance of the Sanhedrin's command, echoing the principle of obeying God rather than men, which is the central theme of Acts 5:29.
"After the ascension of Christ, John stands forth a faithful, ardent laborer for the Master. With others he enjoyed the outpouring of the Spirit on the day of Pentecost, and with fresh zeal and power he continued to speak to the people the words of life. He was threatened with imprisonment and death, but he would not be intimidated. SL 61.2"
Both passages deal with the theme of obedience to God versus obedience to human authority. The EGW passage mentions John's refusal to be intimidated by threats, while Acts 5:29 explicitly states the principle of obeying God rather than men. The connection is thematic, though not a direct quote or allusion.
"As a matter of policy, the Romanists had decided to attempt to win Luther by an appearance of gentleness. The legate, in his interviews with him, professed great friendliness; but he demanded that Luther submit implicitly to the authority of the church, and yield every point without argument or question. He had not rightly estimated the character of the man with whom he had to deal. Luther, in reply, expressed his regard for the church, his desire for the truth, his readiness to answer all objections to what he had taught, and to submit his doctrines to the decision of certain leading universities. But at the same time he protested against the cardinal's course in requiring him to retract without having proved him in error. GC 135.2"
Both passages involve a conflict between obedience to religious authority and adherence to one's own conscience or understanding of truth. Luther's refusal to retract without being proven wrong echoes the apostles' declaration that they must obey God rather than men.
"While most of the members of the Diet would not have hesitated to yield up Luther to the vengeance of Rome, many of them saw and deplored the existing depravity in the church, and desired a suppression of the abuses suffered by the German people in consequence of the corruption and greed of the hierarchy. The legate had presented the papal rule in the most favorable light. Now the Lord moved upon a member of the Diet to give a true delineation of the effects of papal tyranny. With noble firmness, Duke George of Saxony stood up in that princely assembly and specified with terrible exactness the deceptions and abominations of popery, and their dire results. In closing he said: GC 149.2"
The EGW passage describes Duke George speaking out against the papacy despite potential consequences, echoing the sentiment of Acts 5:29 about obeying God rather than men. The connection is valid.
"Though one of the most distinguished and beloved of preachers in the French language, Gaussen was after a time suspended from the ministry, his principal offense being that instead of the church's catechism, a tame and rationalistic manual, almost destitute of positive faith, he had used the Bible in giving instruction to the youth. He afterward became teacher in a theological school, while on Sunday he continued his work as catechist, addressing the children and instructing them in the Scriptures. His works on prophecy also excited much interest. From the professor's chair, through the press, and in his favorite occupation as teacher of children he continued for many years to exert an extensive influence and was instrumental in calling the attention of many to the study of the prophecies which showed that the coming of the Lord was near. GC 366.1"
Both passages deal with individuals who prioritized obedience to God's word (or their understanding of it) over the dictates of religious authorities. Gaussen used the Bible instead of the church's catechism, while Acts 5:29 states the principle of obeying God rather than men.
"The only answer to this was an evasive declaration that we had walked contrary to the rules of the church, and the best course would be to voluntarily withdraw from it to save a trial. We answered that we preferred a regular trial, and demanded to know what sin was charged to us, as we were conscious of no wrong in looking for and loving the appearing of the Saviour. LS 52.1"
The EGW passage describes a situation where the author and her family prioritized their beliefs about the appearing of the Saviour over the rules of the church. This echoes the principle in Acts 5:29 of obeying God rather than men, although it is not a direct quote or explicit allusion.
"The Sabbath is the Lord's test, and no man, be he king, priest, or ruler, is authorized to come between God and man. Those who seek to be conscience for their fellow men, place themselves above God. Those who are under the influence of a false religion, who observe a spurious rest day, will set aside the most positive evidence in regard to the true Sabbath. They will try to compel men to obey the laws of their own creation, laws that are directly opposed to the law of God. Upon those who continue in this course, the wrath of God will fall. Unless they change, they cannot escape the penalty. 9T 234.2"
The EGW passage emphasizes obedience to God over human authority, particularly in the context of Sabbath observance. This aligns with the principle expressed in Acts 5:29, where the apostles declare their commitment to obeying God rather than men.
"The execution of Huss had kindled a flame of indignation and horror in Bohemia. It was felt by the whole nation that he had fallen a prey to the malice of the priests and the treachery of the emperor. He was declared to have been a faithful teacher of the truth, and the council that decreed his death was charged with the guilt of murder. His doctrines now attracted greater attention than ever before. By the papal edicts the writings of Wycliffe had been condemned to the flames. But those that had escaped destruction were now brought out from their hiding places and studied in connection with the Bible, or such parts of it as the people could obtain, and many were thus led to accept the reformed faith. GC 115.3"
The EGW passage describes the Bohemians' reaction to Huss's execution, emphasizing their determination to follow his teachings and study the Bible despite papal opposition. This aligns with the principle in Acts 5:29 of obeying God rather than men, as the Bohemians prioritized their faith over the decrees of the church.
"Our family were all interested in the doctrine of the Lord's soon coming. My father had long been considered one of the pillars of the Methodist church where he lived, and the whole family had been active members; but we made no secret of our new belief, although we did not urge it upon others on inappropriate occasions, or manifest any unfriendliness toward our church. However, the Methodist minister made us a special visit and took the occasion to inform us that our faith and Methodism could not agree. He did not inquire our reasons for believing as we did, nor make any reference to the Bible in order to convince us of our error; but he stated that we had adopted a new and strange belief that the Methodist Church could not accept. 1T 40.3"
Both passages deal with the conflict between obeying God's perceived will and adhering to the dictates of religious authority. Acts 5:29 is a direct statement of prioritizing God, while the EGW passage illustrates a similar principle in the context of her family's experience with the Methodist church.
"“For this reason we reject the yoke that is imposed on us.” “At the same time we are in expectation that his imperial majesty will behave toward us like a Christian prince who loves God above all things; and we declare ourselves ready to pay unto him, as well as unto you, gracious lords, all the affection and obedience that are our just and legitimate duty.”— Ibid., b. 13, ch. 6. GC 203.2"
Both passages address the conflict between obeying God and obeying earthly rulers. The EGW passage, like Acts 5:29, suggests a prioritization of obedience to God when human laws contradict divine principles.
"The greatest want of the world is the want of men—men who will not be bought or sold, men who in their inmost souls are true and honest, men who do not fear to call sin by its right name, men whose conscience is as true to duty as the needle to the pole, men who will stand for the right though the heavens fall. Ed 57.3"
The EGW passage's call to stand for the right, even if it's difficult, aligns with the principle of obeying God rather than men, as exemplified in Acts 5:29.
"For an entire day the princes watched Daniel. Three times they saw him go to his chamber, and three times they heard his voice lifted in earnest intercession to God. The next morning they laid their complaint before the king. Daniel, his most honored and faithful statesman, had set the royal decree at defiance. “Hast thou not signed a decree,” they reminded him, “that every man that shall ask a petition of any god or man within thirty days, save of thee, O king, shall be cast into the den of lions?” PK 542.2"
Both passages deal with obeying God rather than human authority, but the connection is thematic rather than a direct allusion. Daniel's actions exemplify the principle stated in Acts.
"If this edict were enforced, “the Reformation could neither be extended ... where as yet it was unknown, nor be established on solid foundations ... where it already existed.”— Ibid., b. 13, ch. 5. Liberty of speech would be prohibited. No conversions would be allowed. And to these restrictions and prohibitions the friends of the Reformation were required at once to submit. The hopes of the world seemed about to be extinguished. “The re- establishment of the Romish hierarchy ... would infallibly bring back the ancient abuses;” and an occasion would readily be found for “completing the destruction of a work already so violently shaken” by fanaticism and dissension.— Ibid., b. 13, ch. 5. GC 199.3"
Both passages deal with obedience to God versus obedience to human authority, although the EGW passage is more focused on the consequences of enforcing a specific edict.
"The only answer to this was an evasive declaration that we had walked contrary to the rules of the church, and the best course would be to voluntarily withdraw from it to save a trial. We answered that we preferred a regular trial, and demanded to know what sin was charged to us, as we were conscious of no wrong in looking for and loving the appearing of the Saviour. 1T 42.3"
Both passages involve a conflict between obedience to God and obedience to human authorities. In the EGW passage, the author is accused of violating church rules for following their beliefs. In Acts 5:29, the apostles declare that they must obey God rather than men. The connection is thematic, focusing on prioritizing divine law over human rules.
Acts 5:30
"The God of our fathers raised up Jesus, whom ye slew and hanged on a tree."
"Then the Spirit of Inspiration came upon the disciples; the accused became the accusers, charging the murder of Christ upon those who composed the council. “The God of our fathers raised up Jesus,” Peter declared, “whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him.” AA 82.1"
The EGW passage directly quotes Acts 5:30.
The apostles boldly declared that they ought to obey God rather than men. Said Peter, “The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him.” At these fearless words those murderers were enraged, and determined to imbrue their hands again in blood by slaying the apostles. They were planning to do this, when an angel from God moved upon the heart of Gamaliel to counsel the priests and rulers: “Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.” Evil angels were moving upon the priests and elders to put the apostles to death; but God sent His angel to prevent it by raising…
The EGW passage directly quotes Acts 5:30, making it a clear and explicit allusion.
Acts 5:31
"Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins."
"Like Nicodemus, we must be willing to enter into life in the same way as the chief of sinners. Than Christ, “there is none other name under heaven given among men, whereby we must be saved.” Acts 4:12 . Through faith we receive the grace of God; but faith is not our Saviour. It earns nothing. It is the hand by which we lay hold upon Christ, and appropriate His merits, the remedy for sin. And we cannot even repent without the aid of the Spirit of God. The Scripture says of Christ, “Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Acts 5:31 . Repentance comes from Christ as truly as does pardon. DA 175.4"
EGW directly quotes Acts 5:31.
"when he said, “Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Acts 5:31 . We can no more repent without the Spirit of Christ to awaken the conscience than we can be pardoned without Christ. SC 26.2"
Ellen White directly references Acts 5:31 in this passage.
"the lesson of pardon of sin, and power through the Saviour for obedience unto life. Ed 36.1"
The EGW passage directly echoes the concept of forgiveness of sins and power through the Saviour, which is explicitly stated in Acts 5:31. The verse also mentions repentance, which is closely linked to pardon of sin.
"A repentance such as this, is beyond the reach of our own power to accomplish; it is obtained only from Christ, who ascended up on high and has given gifts unto men. SC 25.3"
Both passages connect Christ with the giving of repentance. While EGW doesn't directly quote Acts 5:31, the theme is very similar.
"Just here is a point on which many may err, and hence they fail of receiving the help that Christ desires to give them. They think that they cannot come to Christ unless they first repent, and that repentance prepares for the forgiveness of their sins. It is true that repentance does precede the forgiveness of sins; for it is only the broken and contrite heart that will feel the need of a Saviour. But must the sinner wait till he has repented before he can come to Jesus? Is repentance to be made an obstacle between the sinner and the Saviour? SC 26.1"
Acts 5:31 states that God gives repentance and forgiveness. The EGW passage directly addresses the relationship between repentance and forgiveness, questioning whether repentance should be a prerequisite for coming to Christ. The connection lies in the divine provision of both repentance and forgiveness.
"Without the divine working, man can do no good thing. God calls every man to repentance, yet man cannot even repent unless the Holy Spirit works upon his heart. But the Lord wants no man to wait until he thinks he has repented before he takes steps toward Jesus. The Saviour is continually drawing men to repentance; they need only to submit to be drawn, and their hearts will be melted in penitence. CT 365.4"
Both passages connect God with the giving of repentance. Acts 5:31 states that God exalted Jesus to give repentance, while the EGW quote states that God calls every man to repentance and the Holy Spirit works upon the heart.
"It is true that men sometimes become ashamed of their sinful ways, and give up some of their evil habits, before they are conscious that they are being drawn to Christ. But whenever they make an effort to reform, from a sincere desire to do right, it is the power of Christ that is drawing them. An influence of which they are unconscious works upon the soul, and the conscience is quickened, and the outward life is amended. And as Christ draws them to look upon His cross, to behold Him whom their sins have pierced, the commandment comes home to the conscience. The wickedness of their life, the deep-seated sin of the soul, is revealed to them. They begin to comprehend something of the righteousness of Christ, and exclaim, “What is sin, that it should require such a sacrifice for the redemption of its victim? Was all this love, all this suffering, all this humiliation, demanded, that we might not perish, but have everlasting life?” SC 27.1"
Both passages discuss Christ's role in repentance and forgiveness. However, the connection is less direct than an explicit quote or allusion. Acts 5:31 focuses on God exalting Christ to give repentance, while EGW describes Christ drawing people to repentance. The principle is similar, but the expression is different.
Acts 5:32
"And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him."
"Then the Spirit of Inspiration came upon the disciples; the accused became the accusers, charging the murder of Christ upon those who composed the council. “The God of our fathers raised up Jesus,” Peter declared, “whom ye slew and hanged on a tree. Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him.” AA 82.1"
The EGW passage directly quotes Acts 5:32.
Acts 5:35
"And said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men."
"He then spoke with great deliberation and calmness, saying: “Ye men of Israel, take heed to yourselves what ye intend to do as touching these men. For before these days rose up Theudas, boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought. After this man rose up Judas of Galilee in the days of the taxing, and drew away much people after him: he also perished; and all, even as many as obeyed him, were dispersed. And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God.” AA 83.1"
The EGW passage directly quotes Gamaliel's speech from Acts 5, including the exact phrase mentioned in the KJV verse. It's a clear and direct reference.
Acts 5:38
"And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought:"
"The authorities of the church were not blind to the work which Zwingli was accomplishing; but for the present they forbore to interfere. Hoping yet to secure him to their cause, they endeavored to win him by flatteries; and meanwhile the truth was gaining a hold upon the hearts of the people. GC 176.1"
The EGW passage describes the church authorities initially refraining from interfering with Zwingli's work, hoping to win him over. This has a thematic parallel to Acts 5:38, where Gamaliel advises caution, suggesting that if the work is not of God, it will fail on its own.
Acts 5:38-39
"And now I say unto you, Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God."
"Luther's theses challenged discussion; but no one dared accept the challenge. The questions which he proposed had in a few days spread through all Germany, and in a few weeks they had sounded throughout Christendom. Many devoted Romanists, who had seen and lamented the terrible iniquity prevailing in the church, but had not known how to arrest its progress, read the propositions with great joy, recognizing in them the voice of God. They felt that the Lord had graciously set His hand to arrest the rapidly swelling tide of corruption that was issuing from the see of Rome. Princes and magistrates secretly rejoiced that a check was to be put upon the arrogant power which denied the right of appeal from its decisions. GC 130.2"
The EGW passage describes how Luther's actions were seen by some as a divine intervention to stop corruption, and how even those in power secretly supported him. This is similar to the sentiment in Acts 5:38-39, where Gamaliel advises caution, suggesting that if the movement is from God, it cannot be overthrown. Both passages deal with the idea of discerning whether a movement is divinely inspired.
Acts 5:39
"But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God."
"Again he declared: “Whatever I do will be done, not by the prudence of men, but by the counsel of God. If the work be of God, who shall stop it? if it be not, who can forward it? Not my will, nor theirs, nor ours; but Thy will, O holy Father, which art in heaven.”— Ibid., b. 3, ch. 6. GC 131.1"
Both passages express the idea that if a work is of God, it cannot be stopped, and if it is not, it will not succeed. The EGW passage is a direct quote expressing this sentiment.
"Fighting the Spirit of God Those who have a spirit of opposition to the work that for twenty-six years we have been pressed by the Spirit of God to do, and who would break down our testimony, I saw are not fighting against us, but against God, who has laid upon us the burden of a work that He has not given to others. Those who question and quibble, and think it a virtue to doubt, and who would discourage; those who have been the means of making our work hard and of weakening our faith, hope, and courage have been the ones to surmise evil, to insinuate suspicious charges, and to watch with jealousy for occasion against us. They take it for granted that because we have human weaknesses it is a positive evidence that we are wrong and that they are right. If they can find a semblance of anything that they can use to injure us they do it with a spirit of triumph and are ready to denounce our work of reproving wrong and condemning sin as a harsh, dictatorial spirit. 3T 260"
The EGW passage describes opposition to her work and equates it to fighting against God. This aligns with the sentiment in Acts 5:39, where Gamaliel warns against opposing something that might be of God, lest they be found fighting against God. The connection is thematic, focusing on the danger of opposing divine work.
"The appearance of the Scriptures brought dismay to the authorities of the church. They had now to meet an agency more powerful than Wycliffe—an agency against which their weapons would avail little. There was at this time no law in England prohibiting the Bible, for it had never before been published in the language of the people. Such laws were afterward enacted and rigorously enforced. Meanwhile, notwithstanding the efforts of the priests, there was for a season opportunity for the circulation of the word of God. GC 89.2"
The verse from Acts speaks to the futility of fighting against something ordained by God. The EGW passage describes the authorities' dismay at the Bible's appearance, implying their efforts to suppress it would ultimately fail. The connection is thematic, but not a strong or direct allusion.
The enemies of the Bohemians, knowing that the blind warrior was dead, deemed the opportunity favorable for recovering all that they had lost. The pope now proclaimed a crusade against the Hussites, and again an immense force was precipitated upon Bohemia, but only to suffer terrible defeat. Another crusade was proclaimed. In all the papal countries of Europe, men, money, and munitions of war were raised. Multitudes flocked to the papal standard, assured that at last an end would be made of the Hussite heretics. Confident of victory, the vast force entered Bohemia. The people rallied to repel them. The two armies approached each other until only a river lay between them. “The crusaders were in greatly superior force, but instead of dashing across the stream, and closing in battle with the Hussites whom they had come so far to meet, they stood gazing in silence at those warriors.”—Wylie, b. 3, ch. 17. Then suddenly a mysterious terror fell upon the host. Without striking a blow, that mi…
The verse warns against fighting against God's work, and the EGW passage describes the crusaders' fear and defeat, implying that they were indeed fighting against something divinely ordained. The connection is thematic, not a direct quote or allusion.
Acts 5:40
"And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go."
"Despite all opposition, the interest in the advent movement had continued to increase. From scores and hundreds, the congregations had grown to as many thousands. Large accessions had been made to the various churches, but after a time the spirit of opposition was manifested even against these converts, and the churches began to take disciplinary steps with those who had embraced Miller's views. This action called forth a response from his pen, in an address to Christians of all denominations, urging that if his doctrines were false, he should be shown his error from the Scriptures. GC 337.1"
Both passages describe opposition to a new religious movement and attempts to suppress its teachings. The act of being commanded to stop speaking is a clear parallel.
Acts 5:41
"And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name."
"The priests unwillingly released their prisoners, after beating them and commanding them to speak no more in the name of Jesus. “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.” Thus the word of God grew and multiplied. The disciples boldly testified to the things which they had seen and heard, and through the name of Jesus they performed mighty miracles. They fearlessly charged the blood of Jesus upon those who had been so willing to receive it when they were permitted to have power over the Son of God. EW 196.1"
EGW directly quotes Acts 5:41.
"The priests saw the reasonableness of these views, and were obliged to agree with Gamaliel. Yet their prejudice and hatred could hardly be restrained. Very reluctantly, after beating the disciples and charging them again at the peril of their lives to preach no more in the name of Jesus, they released them. “And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.” AA 83.2"
The EGW passage directly quotes Acts 5:41.
"As priests and rulers combined against them, and they were brought before councils and thrust into prison, the followers of Christ rejoiced “that they were counted worthy to suffer shame for His name.” Acts 5:41 . They rejoiced to prove, before men and angels, that they recognized the glory of Christ, and chose to follow Him at the loss of all things. DA 508.3"
EGW directly quotes Acts 5:41.
"those early Christians were exiled to mountains and deserts, when left in dungeons to die with hunger, cold, and torture, when martyrdom seemed the only way out of their distress, they rejoiced that they were counted worthy to suffer for Christ, who was crucified for them. Their worthy example will be a comfort and encouragement to the people of God who will be brought into the time of trouble such as never was. 5T 213.1"
Both passages highlight the joy and willingness of early Christians to suffer for their faith. The EGW passage draws a parallel between their experiences and the trials faced by God's people in the future, echoing the sentiment in Acts 5:41 about being counted worthy to suffer for Christ's name.
"The apostles suffered extreme torture because of the painful position in which they were left, but they did not murmur. Instead, in the utter darkness and desolation of the dungeon, they encouraged each other by words of prayer and sang praises to God because they were found worthy to suffer shame for His sake. Their hearts were cheered by a deep and earnest love for the cause of their Redeemer. Paul thought of the persecution he had been instrumental in bringing upon the disciples of Christ, and he rejoiced that his eyes had been opened to see, and his heart to feel, the power of the glorious truths which once he despised. AA 213.4"
Both passages describe the apostles rejoicing in suffering for Christ's name. The EGW passage elaborates on the context and Paul's personal reflections, but the core theme of rejoicing in suffering is directly parallel.
"Not in their own power did the apostles accomplish their mission, but in the power of the living God. Their work was not easy. The opening labors of the Christian church were attended by hardship and bitter grief. In their work the disciples constantly encountered privation, calumny, and persecution; but they counted not their lives dear unto themselves and rejoiced that they were called to suffer for Christ. Irresolution, indecision, weakness of purpose, found no place in their efforts. They were willing to spend and be spent. The consciousness of the responsibility resting on them purified and enriched their experience, and the grace of heaven was revealed in the conquests they achieved for Christ. With the might of omnipotence God worked through them to make the gospel triumphant. AA 595.1"
The EGW passage echoes the sentiment of the apostles rejoicing in suffering for Christ's name, as described in Acts 5:41. It expands on the hardships and persecution they faced, aligning with the spirit of the verse.
"And at the close of his experience of labor and sacrifice, the disciple once so unready to discern the cross, counted it a joy to yield up his life for the gospel, feeling only that, for him who had denied the Lord, to die in the same manner as his Master died was too great an honor. Ed 90.6"
Both passages describe disciples rejoicing in suffering for Christ's name. The EGW passage specifically mentions Peter's transformation and willingness to die for the gospel, echoing the sentiment of the apostles in Acts 5:41 who rejoiced in suffering shame for Christ's name.
"John was cast into a caldron of boiling oil; but the Lord preserved the life of His faithful servant, even as He preserved the three Hebrews in the fiery furnace. As the words were spoken, Thus perish all who believe in that deceiver, Jesus Christ of Nazareth, John declared, My Master patiently submitted to all that Satan and his angels could devise to humiliate and torture Him. He gave His life to save the world. I am honored in being permitted to suffer for His sake. I am a weak, sinful man. Christ was holy, harmless, undefiled. He did no sin, neither was guile found in His mouth. AA 570.1"
The EGW passage describes John's willingness to suffer for Christ's sake, which thematically parallels the rejoicing of the apostles in Acts 5:41 for being counted worthy to suffer for His name. The confidence is slightly increased.
"The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah's floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted. 5T 82.1 Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them. 5T 82.2"
Both passages address the theme of rejoicing in suffering for Christ's sake. While EGW doesn't directly quote Acts 5:41, the sentiment expressed aligns closely with the verse's message.
Acts 5:42
"And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ."
"Quietly did Calvin enter upon his work, and his words were as the dew falling to refresh the earth. He had left Paris, and was now in a provincial town under the protection of the princess Margaret, who, loving the gospel, extended her protection to its disciples. Calvin was still a youth, of gentle, unpretentious bearing. His work began with the people at their homes. Surrounded by the members of the household, he read the Bible and opened the truths of salvation. Those who heard the message carried the good news to others, and soon the teacher passed beyond the city to the outlying towns and hamlets. To both the castle and the cabin he found entrance, and he went forward, laying the foundation of churches that were to yield fearless witnesses for the truth. GC 221.4"
Both passages describe individuals spreading the gospel through personal interactions and house-to-house ministry. Calvin's work mirrors the early church's approach as described in Acts.
"We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world. DA 579.5"
Both passages describe the disciples/followers of Jesus proclaiming Him as the Messiah/Christ. The EGW passage amplifies the core message of Acts 5:42, which is the consistent preaching of Jesus as the Christ.
"About this time a new agency came in to advance the work of reform. One Lucian was sent to Zurich with some of Luther's writings, by a friend of the reformed faith at Basel, who suggested that the sale of these books might be a powerful means of scattering the light. “Ascertain,” he wrote to Zwingli, “whether this man possesses sufficient prudence and skill; if so, let him carry from city to city, from town to town, from village to village, and even from house to house, among the Swiss, the works of Luther, and especially his exposition of the Lord's Prayer written for the laity. The more they are known, the more purchasers they will find.”— Ibid., b. 8, ch. 6. Thus the light found entrance. GC 178.1"
Both passages describe the spread of religious teachings through various means, including going from house to house. In Acts, it's the apostles preaching the gospel; in the EGW passage, it's the distribution of Luther's writings. The parallel lies in the method of dissemination and the intent to spread religious knowledge.
"as we went forth and proclaimed the Sabbath more fully.” EW 85.2"
This verse describes the apostles' continuous proclamation of Jesus Christ, which parallels the idea of going forth and proclaiming the Sabbath more fully.