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 7:5
"And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child."
"The heritage that God has promised to His people is not in this world. Abraham had no possession in the earth, “no, not so much as to set his foot on.” Acts 7:5 . He possessed great substance, and he used it to the glory of God and the good of his fellow men; but he did not look upon this world as his home. The Lord had called him to leave his idolatrous countrymen, with the promise of the land of Canaan as an everlasting possession; yet neither he nor his son nor his son's son received it. When Abraham desired a burial place for his dead, he had to buy it of the Canaanites. His sole possession in the Land of Promise was that rock-hewn tomb in the cave of Machpelah. PP 169.3"
Ellen White directly references Acts 7:5 in this passage.
Acts 7:22
"And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds."
"At the court of Pharaoh, Moses received the highest civil and military training. The monarch had determined to make his adopted grandson his successor on the throne, and the youth was educated for his high station. “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.” Acts 7:22 . His ability as a military leader made him a favorite with the armies of Egypt, and he was generally regarded as a remarkable character. Satan had been defeated in his purpose. The very decree condemning the Hebrew children to death had been overruled by God for the training and education of the future leader of His people. PP 245.1"
The EGW passage directly quotes Acts 7:22, making it an explicit allusion.
"From the humble home in Goshen the son of Jochebed passed to the palace of the Pharaohs, to the Egyptian princess, by her to be welcomed as a loved and cherished son. In the schools of Egypt, Moses received the highest civil and military training. Of great personal attractions, noble in form and stature, of cultivated mind and princely bearing, and renowned as a military leader, he became the nation's pride. The king of Egypt was also a member of the priesthood; and Moses, though refusing to participate in the heathen worship, was initiated into all the mysteries of the Egyptian religion. Egypt at this time being still the most powerful and most highly civilized of nations, Moses, as its prospective sovereign, was heir to the highest honors this world could bestow. But his was a nobler choice. For the honor of God and the deliverance of His downtrodden people, Moses sacrificed the honors of Egypt. Then, in a special sense, God undertook his training. Ed 62.1"
EGW expands on the statement in Acts 7:22, detailing the nature of Moses's education and abilities in Egypt.
"A Lesson From the Life of Moses Consider the experience of Moses. The education he received in Egypt as the king's grandson and the prospective heir to the throne was very thorough. Nothing was neglected that was calculated to make him a wise man, as the Egyptians understood wisdom. He received the highest civil and military training. He felt that he was fully prepared for the work of delivering Israel from bondage. But God judged otherwise. His providence appointed Moses forty years of training in the wilderness as a keeper of sheep. MH 474"
The EGW passage directly references and expands upon the information provided in Acts 7:22 regarding Moses' education in Egypt.
"In the military schools of Egypt, Moses was taught the law of force, and so strong a hold did this teaching have upon his character that it required forty years of quiet and communion with God and nature to fit him for the leadership of Israel by the law of love. The same lesson Paul had to learn. Ed 65.2"
The EGW passage directly refers to Moses' education in Egypt and its impact on his character, contrasting it with his later training in the desert. Acts 7:22 confirms that Moses was indeed learned in all the wisdom of the Egyptians. The EGW passage builds upon this biblical statement, elaborating on its implications for Moses' development.
"Moses had been learning much that he must unlearn. The influences that had surrounded him in Egypt—the love of his foster mother, his own high position as the king's grandson, the dissipation on every hand, the refinement, the subtlety, and the mysticism of a false religion, the splendor of idolatrous worship, the solemn grandeur of architecture and sculpture—all had left deep impressions upon his developing mind and had molded, to some extent, his habits and character. Time, change of surroundings, and communion with God could remove these impressions. It would require on the part of Moses himself a struggle as for life to renounce error and accept truth, but God would be his helper when the conflict should be too severe for human strength. PP 248.1"
The EGW passage elaborates on the idea presented in Acts 7:22, detailing the specific aspects of Egyptian wisdom and culture that influenced Moses and needed to be unlearned. It's more than just a thematic parallel; it's an expansion of the biblical statement.
"Moses was learned in all the wisdom of the Egyptians. In the providence of God he received a broad education, but a large part of that education had to be unlearned and accounted as foolishness. Its impression had to be blotted out by forty years of experience in caring for the sheep and the tender lambs. If many who are connected with the work of the Lord could be isolated as was Moses, and could be compelled by circumstances to follow some humble vocation until their hearts became tender, ... they would not be so prone to magnify their own abilities, or seek to demonstrate that the wisdom of an advanced education could take the place of a sound knowledge of God.... CT 417.2"
EGW explicitly refers to Moses' education in Egypt, drawing directly from Acts 7:22. While not a direct quote, the reference is clear and central to her point.
Acts 7:23
"And when he was full forty years old, it came into his heart to visit his brethren the children of Israel."
"Not yet was Moses prepared for his lifework. He had yet to learn the lesson of dependence upon divine power. He had mistaken God's purpose. It was his hope to deliver Israel by force of arms. For this he risked all, and failed. In defeat and disappointment he became a fugitive and exile in a strange land. Ed 62.2"
Both passages refer to Moses's initial attempt to deliver Israel and his subsequent exile. EGW provides more detail and interpretation of these events, but the core narrative is consistent.
Acts 7:24
"And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:"
In slaying the Egyptian, Moses had fallen into the same error so often committed by his fathers, of taking into their own hands the work that God had promised to do. It was not God's will to deliver His people by warfare, as Moses thought, but by His own mighty power, that the glory might be ascribed to Him alone. Yet even this rash act was overruled by God to accomplish His purposes. Moses was not prepared for his great work. He had yet to learn the same lesson of faith that Abraham and Jacob had been taught—not to rely upon human strength or wisdom, but upon the power of God for the fulfillment of His promises. And there were other lessons that, amid the solitude of the mountains, Moses was to receive. In the school of self-denial and hardship he was to learn patience, to temper his passions. Before he could govern wisely, he must be trained to obey. His own heart must be fully in harmony with God before he could teach the knowledge of His will to Israel. By his own experience he mus…
While EGW refers to the event in Acts 7:24 (the slaying of the Egyptian), the core connection is thematic. EGW uses the event to illustrate Moses's reliance on his own strength rather than God's, a theme that resonates throughout the Old Testament.
Acts 7:25
"For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not."
Moses remained at court until he was forty years of age. His thoughts often turned upon the abject condition of his people, and he visited his brethren in their servitude, and encouraged them with the assurance that God would work for their deliverance. Often, stung to resentment by the sight of injustice and oppression, he burned to avenge their wrongs. One day, while thus abroad, seeing an Egyptian smiting an Israelite, he sprang forward and slew the Egyptian. Except the Israelite, there had been no witness to the deed, and Moses immediately buried the body in the sand. He had now shown himself ready to maintain the cause of his people, and he hoped to see them rise to recover their liberty. “He supposed his brethren would have understood how that God by his hand would deliver them; but they understood not.” Acts 7:25 . They were not yet prepared for freedom. On the following day Moses saw two Hebrews striving together, one of them evidently at fault. Moses reproved the offender, who…
Ellen White directly references Acts 7:25 in this passage.
Acts 7:38
"This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:"
"Christ is the One through whom God has at all times revealed Himself to man. “But to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things , and we by Him.” 1 Corinthians 8:6 . “This is he [Moses], that was in the church in the wilderness with the Angel which spake to him in the Mount Sinai, and with our fathers: who received the lively oracles to give unto us.” Acts 7:38 . This Angel was the Angel of God's presence ( Isaiah 63:9 ), the Angel in whom was the name of the great Jehovah ( Exodus 23:20-23 ). The expression can refer to no other than the Son of God. PP 761.4"
Ellen White directly references Acts 7:38 in this passage.
Acts 7:39
"To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,"
"The Hebrews were not willing to submit to the directions and restrictions of the Lord. They were restless under restraint, and unwilling to receive reproof. This was the secret of their murmuring against Moses. Had they been left free to do as they pleased, there would have been fewer complaints against their leader. All through the history of the church God's servants have had the same spirit to meet. PP 404.1"
Both passages address the theme of rebellion against leadership and unwillingness to submit to authority. The Acts verse illustrates the Israelites' rejection of Moses, which aligns with EGW's broader point about the Hebrews' resistance to God's directions.
Acts 7:44
"Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen."
"Moses made the earthly sanctuary, “according to the fashion that he had seen.” Paul declares that “the tabernacle, and all the vessels of the ministry,” when completed, were “the patterns of things in the heavens.” Acts 7:44 ; Hebrews 9:21, 23 . And John says that he saw the sanctuary in heaven. That sanctuary, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy. PP 357.1"
Ellen White directly references Acts 7:44 in this passage.
Acts 7:48
"Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,"
"In that which was said during the dedicatory services, Solomon had sought to remove from the minds of those present the superstitions in regard to the Creator, that had beclouded the minds of the heathen. The God of heaven is not, like the gods of the heathen, confined to temples made with hands; yet He would meet with His people by His Spirit when they should assemble at the house dedicated to His worship. PK 49.2"
Both passages emphasize that God is not confined to temples made with hands. The EGW passage directly alludes to this concept, which is a central theme in Acts 7:48.
Acts 7:51
"Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye."
"Suddenly breaking away from the train of history that he was following, and turning upon his infuriated judges, he cried: “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: who have received the law by the disposition of angels, and have not kept it.” AA 100.2"
The EGW passage directly quotes Acts 7:51.
Brother R zealously interested himself in your case, but you refused to be helped by him. Time and strength were devoted to you; and matters were shaped for your special benefit to remove your prejudice and win you to accept the truth, until your indolence and unbelief exhausted the patience of Brother R. Then the character of his labor changed, and he pressed you to come to a decision and move out upon the light and evidence you had received. This earnest effort on his part you termed crowding and jamming you. Your mulish temperament was manifested; you rose up against this dealing and rejected the efforts he made to help you. Here you injured yourself, disheartened Brother R, and displeased God. Your feelings toward Brother R were not Christian. You gloried in your resistance of his efforts in your behalf. The Lord blessed the labors of Brother R in raising up a people in the State of Maine. This labor was hard and trying, and you did your share in making it so. You did not realize h…
Both passages address the issue of resisting guidance and help. EGW's description of Brother P's 'mulish temperament' and resistance to Brother R's efforts directly parallels the 'stiffnecked' resistance to the Holy Ghost described in Acts 7:51.
"stifled the convictions of the Spirit. The influence that controls the children of disobedience worked in them, leading them to abuse the men through whom God was working. The malignity of their rebellion was intensified by each successive act of resistance against God and the message He had given His servants to declare. Every day, in their refusal to repent, the Jewish leaders took up their rebellion afresh, preparing to reap that which they had sown. AA 61.2"
Both passages discuss resisting the Holy Spirit. The Acts verse is a direct accusation, while the EGW passage describes the process of resisting and the consequences. The connection is strong and thematic.
"responsibility rests with the sinner. By resisting the Spirit of God today, he prepares the way for a second resistance of light when it comes with mightier power. Thus he passes on from one stage of resistance to another, until at last the light will fail to impress, and he will cease to respond in any measure to the Spirit of God. Then even “the light that is in thee” has become darkness. The very truth we do know has become so perverted as to increase the blindness of the soul. MB 93.1"
Both passages directly address the concept of resisting the Holy Spirit and the consequences thereof. The EGW passage expands on the process of resistance described in Acts.
"We have learned by painful experience, also, that when these testimonies are silent, or their warning lightly regarded, coldness, backsliding, worldly-mindedness, and spiritual darkness take possession of the church. We would not give glory to man, but we should be recreant to our sense of duty not to speak in strong and pointed language our views of the importance of these testimonies. The fearful apostasy of those who have slighted and despised them has furnished many sad proofs of the dangerous business of doing despite to the Spirit of grace. 1T 610.1"
Both passages address the concept of resisting or despising the Holy Spirit and the negative consequences that follow. The EGW passage speaks of 'doing despite to the Spirit of grace,' while Acts 7:51 describes resisting the Holy Ghost. This constitutes a strong thematic parallel.
"My soul is deeply stirred at the things that have been represented before me. I feel an indignation of spirit that in our institutions so little honor has been given to the living God, and so much honor to that which is supposed to be superior talent, but with which the Holy Spirit has no connection. The Spirit of God is not acknowledged and respected; men have passed judgment upon it; its operations have been condemned as fanaticism, enthusiasm, undue excitement. CT 367.1"
The EGW passage describes a situation where the Holy Spirit is not honored and its operations are condemned. Acts 7:51 accuses the listeners of resisting the Holy Spirit. Both passages highlight the rejection or disregard of the Holy Spirit's work.
"A close connection with God must be maintained by all our teachers. If God should send His Holy Spirit into our schools to mold hearts, elevate the intellect, and give divine wisdom to the students, there are those who, in their present state, would interpose between God and those who need the light. They would not understand the work of the Holy Spirit; they have never understood it; in the past it has been to them as great a mystery as were Christ's lessons to the Jews. The working of the Holy Spirit of God is not to create curiosity. It is not for men to decide whether they shall lay their hands upon the manifestations of the Spirit of God. We must let God work. CT 373.1"
Both passages address resistance to the Holy Spirit. The EGW quote warns against those who would 'interpose between God and those who need the light' and not understand the Spirit's work, mirroring the 'stiffnecked' people in Acts 7:51 who 'always resist the Holy Ghost.'
"Is not the same thing repeated in our day? Are there not many, even religious leaders, who are hardening their hearts against the Holy Spirit, making it impossible for them to recognize the voice of God? Are they not rejecting the word of God, that they may keep their own traditions? DA 213.1"
Both passages discuss resisting the Holy Spirit. The EGW passage speaks of hardening hearts against the Holy Spirit, while Acts 7:51 directly accuses the listeners of resisting the Holy Ghost. The connection is thematic and relevant.
The enemies of the disciples could not but be convinced that Christ had risen from the dead. The evidence was too clear to be doubted. Nevertheless, they hardened their hearts, refusing to repent of the terrible deed they had committed in putting Jesus to death. Abundant evidence that the apostles were speaking and acting under divine inspiration had been given the Jewish rulers, but they firmly resisted the message of truth. Christ had not come in the manner that they expected, and though at times they had been convinced that He was the Son of God, yet they had stifled conviction, and crucified Him. In mercy God gave them still further evidence, and now another opportunity was granted them to turn to Him. He sent the disciples to tell them that they had killed the Prince of life, and in this terrible charge He gave them another call to repentance. But feeling secure in their own righteousness, the Jewish teachers refused to admit that the men charging them with crucifying Christ were …
Both passages describe the resistance of the Jewish leaders to the message of God and their refusal to repent, highlighting their stubbornness and rejection of the Holy Spirit. EGW applies this to their rejection of the disciples' message after the crucifixion.
"That day had come to Jerusalem. Jesus wept in anguish over the doomed city, but He could not deliver her. He had exhausted every resource. In rejecting the warnings of God's Spirit, Israel had rejected the only means of help. There was no other power by which they could be delivered. DA 587.2"
Both passages deal with resisting the Holy Spirit and the consequences thereof. The EGW passage specifically mentions rejecting the warnings of God's Spirit, while Acts 7:51 directly accuses the listeners of resisting the Holy Ghost. The context of the EGW quote is the rejection of Christ, which is a manifestation of resisting the Holy Spirit.
"At the time of the feast at Bethel the hearts of the Israelites were not fully hardened. Many were susceptible to the influence of the Holy Spirit. The Lord designed that those who were taking rapid steps in apostasy should be checked in their course before it should be too late. He sent His messenger to interrupt the idolatrous proceedings and to reveal to king and people what the outworking of this apostasy would be. The rending of the altar was a sign of God's displeasure at the abomination that was being wrought in Israel. PK 102.4"
Both passages address resistance to the Holy Spirit and a stubborn refusal to heed God's warnings. The EGW passage speaks of the Israelites' hearts not being fully hardened and the Lord's attempt to check their apostasy, while Acts 7:51 accuses the listeners of always resisting the Holy Ghost, as their fathers did.
Acts 7:52
"Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:"
"Through His servants, God gave the Jewish people a last opportunity to repent. He manifested Himself through His witnesses in their arrest, in their trial, and in their imprisonment. Yet their judges pronounced on them the death sentence. They were men of whom the world was not worthy, and by killing them the Jews crucified afresh the Son of God. So it will be again. The authorities will make laws to restrict religious liberty. They will assume the right that is God's alone. They will think they can force the conscience, which God alone should control. Even now they are making a beginning; this work they will continue to carry forward till they reach a boundary over which they cannot step. God will interpose in behalf of His loyal, commandment-keeping people. DA 630.1"
The EGW passage draws a parallel between the persecution of prophets and Christians in the past and a future persecution of commandment-keeping people, echoing the theme of persecution found in Acts 7:52.
"When only seven years old he was boasting to an aged Christian neighbor of the future triumph of Israel at the advent of the Messiah, when the old man said kindly: “Dear boy, I will tell you who the real Messiah was: He was Jesus of Nazareth, ... whom your ancestors have crucified, as they did the prophets of old. Go home and read the fifty-third chapter of Isaiah, and you will be convinced that Jesus Christ is the Son of God.”— Ibid., vol. 1, p. 7. Conviction at once fastened upon him. He went home and read the scripture, wondering to see how perfectly it had been fulfilled in Jesus of Nazareth. Were the words of the Christian true? The boy asked of his father an explanation of the prophecy, but was met with a silence so stern that he never again dared to refer to the subject. This, however, only increased his desire to know more of the Christian religion. GC 357.3"
Both passages deal with the rejection and persecution of prophets and the Messiah by the ancestors of the Jewish people. The EGW passage mentions the crucifixion of Jesus and the treatment of prophets, echoing the theme in Acts 7:52.
"Then came the third scene of abuse and mockery, worse even than that received from the ignorant rabble. In the very presence of the priests and rulers, and with their sanction, this took place. Every feeling of sympathy or humanity had gone out of their hearts. If their arguments were weak, and failed to silence His voice, they had other weapons, such as in all ages have been used to silence heretics,—suffering, and violence, and death. DA 714.5 When the condemnation of Jesus was pronounced by the judges, a satanic fury took possession of the people. The roar of voices was like that of wild beasts. The crowd made a rush toward Jesus, crying, He is guilty, put Him to death! Had it not been for the Roman soldiers, Jesus would not have lived to be nailed to the cross of Calvary. He would have been torn in pieces before His judges, had not Roman authority interfered, and by force of arms restrained the violence of the mob. DA 715.1"
Both passages address the persecution of the righteous. The EGW passage speaks of the historical use of suffering, violence, and death against 'heretics,' while Acts 7:52 specifically mentions the persecution and killing of prophets. The connection lies in the broader theme of rejecting and persecuting those who speak truth.
Acts 7:54
"When they heard these things, they were cut to the heart, and they gnashed on him with their teeth."
"The words of Jesus to His hearers in the synagogue struck at the root of their self-righteousness, pressing home upon them the bitter truth that they had departed from God and forfeited their claim to be His people. Every word cut like a knife as their real condition was set before them. They now scorned the faith with which Jesus had at first inspired them. They would not admit that He who had sprung from poverty and lowliness was other than a common man. DA 239.3"
Both passages describe a negative reaction to a message, resulting in the audience being 'cut to the heart' or feeling the words 'cut like a knife'. The context is different (Stephen's speech vs. Jesus' words in the synagogue), but the emotional and spiritual impact is similar.
"Satan's attacks against the advocates of the truth will wax more bitter and determined to the very close of time. As in Christ's day the chief priests and rulers stirred up the people against Him, so today the religious leaders will excite bitterness and prejudice against the truth for this time. The people will be led to acts of violence and opposition which they would never have thought of had they not been imbued with the animosity of professed Christians against the truth. GW 324.2"
Both passages describe animosity and violence directed towards those perceived as threats to established religious authority. The EGW passage draws a parallel between the treatment of Christ and the treatment of those advocating for truth in her time, while Acts 7:54 describes the reaction to Stephen's message. The connection is more than superficial.
"At this, priests and rulers were beside themselves with anger. Acting more like beasts of prey than human beings, they rushed upon Stephen, gnashing their teeth. In the cruel faces about him the prisoner read his fate; but he did not waver. For him the fear of death was gone. For him the enraged priests and the excited mob had no terror. The scene before him faded from his vision. To him the gates of heaven were ajar, and, looking in, he saw the glory of the courts of God, and Christ, as if just risen from His throne, standing ready to sustain His servant. In words of triumph Stephen exclaimed, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” AA 100.3"
Both passages describe the reaction of the priests and rulers to Stephen's words, including their anger and gnashing of teeth. The EGW passage elaborates on Stephen's vision, but the initial reaction is directly from the biblical text.
"When enemies appealed to custom and tradition, or to the assertions and authority of the pope, Luther met them with the Bible and the Bible only. Here were arguments which they could not answer; therefore the slaves of formalism and superstition clamored for his blood, as the Jews had clamored for the blood of Christ. “He is a heretic,“ cried the Roman zealots. “It is high treason against the church to allow so horrible a heretic to live one hour longer. Let the scaffold be instantly erected for him!”— Ibid., b. 3, ch. 9. But Luther did not fall a prey to their fury. God had a work for him to do, and angels of heaven were sent to protect him. Many, however, who had received from Luther the precious light were made the objects of Satan's wrath and for the truth's sake fearlessly suffered torture and death. GC 132.3"
The passage in Acts describes the reaction of those who opposed Stephen's message, mirroring the reaction of those who opposed Luther. Both faced intense anger and calls for their death. This is a clear thematic parallel.
Acts 7:55
"But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,"
"At this, priests and rulers were beside themselves with anger. Acting more like beasts of prey than human beings, they rushed upon Stephen, gnashing their teeth. In the cruel faces about him the prisoner read his fate; but he did not waver. For him the fear of death was gone. For him the enraged priests and the excited mob had no terror. The scene before him faded from his vision. To him the gates of heaven were ajar, and, looking in, he saw the glory of the courts of God, and Christ, as if just risen from His throne, standing ready to sustain His servant. In words of triumph Stephen exclaimed, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God.” AA 100.3"
The EGW passage directly recounts and expands upon the biblical account of Stephen's vision before his martyrdom, including a direct quote.
"of death. An immense throng gathered to witness the event, and there were many who saw with astonishment and misgiving that the victim had been chosen from the best and bravest of the noble families of France. Amazement, indignation, scorn, and bitter hatred darkened the faces of that surging crowd; but upon one face no shadow rested. The martyr's thoughts were far from that scene of tumult; he was conscious only of the presence of his Lord. GC 217.3"
Both passages describe a martyr facing death with a focus on God rather than the surrounding turmoil. The parallel lies in the unwavering faith and spiritual focus in the face of persecution.
Acts 7:56
"And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God."
"Viewing With the Eye of Faith By faith look upon the crowns laid up for those who shall overcome; listen to the exultant song of the redeemed, Worthy, worthy is the Lamb that was slain and hast redeemed us to God! Endeavor to regard these scenes as real. Stephen, the first Christian martyr, in his terrible conflict with principalities and powers and spiritual wickedness in high places exclaimed, “Behold, I see the heavens opened, and the Son of man standing on the right hand of God” ( Acts 7:56 ). The Saviour of the world was revealed to him as looking down from heaven upon him with the deepest interest, and the glorious light of Christ's countenance shone upon Stephen with such brightness that even his enemies saw his face shine like the face of an angel. SL 91"
Ellen White directly references Acts 7:56 in this passage.
Acts 7:57
"Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,"
"not to listen to any evidence in His favor. As when the Holy Spirit through Stephen declared the mighty evidence of Jesus’ being the Son of God, they stopped their ears lest they should be convinced. Satan had the murderers of Jesus fast in his grasp. By wicked works they had yielded themselves his willing subjects, and through them he was at work to trouble and annoy the believers in Christ. He worked through the Jews to stir up the Gentiles against Jesus and against those who followed Him. But God sent His angels to strengthen the disciples for their work, that they might testify of the things they had seen and heard, and at last by their steadfastness, seal their testimony with their blood. EW 208.3"
The EGW passage explicitly refers to the story of Stephen in Acts, specifically mentioning how the people stopped their ears to avoid being convinced by his testimony. This is a direct reference to Acts 7:57.
Acts 7:58
"And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul."
"Soon the murderous designs of the enemies of the gospel were carried out. Yielding to the influence of evil, the Lystrians became possessed with a satanic fury and, seizing Paul, mercilessly stoned him. The apostle thought that his end had come. The martyrdom of Stephen, and the cruel part that he himself had acted upon that occasion, came vividly to his mind. Covered with bruises and faint with pain, he fell to the ground, and the infuriated mob “drew him out of the city, supposing he had been dead.” AA 183.3"
The EGW passage directly references the stoning of Paul and explicitly connects it to the memory of Stephen's martyrdom, drawing a clear parallel to Acts 7:58, which describes Stephen's stoning. The detail of being drawn out of the city is also present in both accounts.
"Saul had taken a prominent part in the trial and conviction of Stephen, and the striking evidences of God's presence with the martyr had led Saul to doubt the righteousness of the cause he had espoused against the followers of Jesus. His mind was deeply stirred. In his perplexity he appealed to those in whose wisdom and judgment he had full confidence. The arguments of the priests and rulers finally convinced him that Stephen was a blasphemer, that the Christ whom the martyred disciple had preached was an impostor, and that those ministering in holy office must be right. AA 112.2"
The EGW passage directly refers to Saul's involvement in Stephen's stoning, as described in Acts 7:58.
"Then the blood of martyrs gave fresh impetus to the movement. The papist leaders, suddenly awakening to the danger that threatened their cause, brought to the stake some of the noblest and most honored of the sons of Scotland. They did but erect a pulpit, from which the words of these dying witnesses were heard throughout the land, thrilling the souls of the people with an undying purpose to cast off the shackles of Rome. GC 249.4"
Both passages involve persecution and martyrdom leading to the furtherance of a cause. Stephen's stoning in Acts 7 fueled the early church, while the Scottish martyrs fueled the Reformation in Scotland. However, the connection is somewhat general.
Acts 7:59
"And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit."
"As he described the glorious scene upon which his eyes were gazing, it was more than his persecutors could endure. Stopping their ears, that they might not hear his words, and uttering loud cries, they ran furiously upon him with one accord “and cast him out of the city.” “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.” AA 101.1"
The EGW passage directly quotes Acts 7:59.
"One after another the foremost of the builders fell by the hand of the enemy. Stephen was stoned; James was slain by the sword; Paul was beheaded; Peter was crucified; John was exiled. Yet the church grew. New workers took the place of those who fell, and stone after stone was added to the building. Thus slowly ascended the temple of the church of God. AA 597.2"
EGW directly mentions Stephen being stoned, which is explicitly stated in Acts 7:59.
"thirty-six years, was taken away, I could lay my hands upon his eyes, and say: I commit my treasure to Thee until the morning of the resurrection. 1T 110.4"
Both passages involve entrusting a loved one (or one's own spirit) to God at the point of death. While the specific wording differs, the underlying theme of faith and surrender in the face of death connects the two.
Acts 7:59-60
"And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep."
"As in the days when paganism sought to destroy the gospel, the blood of the Christians was seed. (See Tertullian, Apology, paragraph 50.) Persecution served to increase the number of witnesses for the truth. Year after year the monarch, stung to madness by the unconquerable determination of the people, urged on his cruel work; but in vain. Under the noble William of Orange the Revolution at last brought to Holland freedom to worship God. GC 240.3"
The EGW passage describes persecution leading to the spread of the gospel, echoing the effect of Stephen's martyrdom in Acts. While not a direct quote or explicit allusion, the passage reflects the principle that persecution can strengthen faith and increase the number of believers.
Acts 7:60
"And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep."
"their blood, souls hitherto in doubt and uncertainty were convinced of the faith of Christ and took their stand courageously for Him. From the ashes of the martyrs has sprung an abundant harvest for God. AA 465.2"
While Acts 7:60 describes Stephen's death, the EGW quote connects the death of martyrs to the growth of the church, a common theme in Christian history. The connection is that Stephen's death, like other martyrs, contributed to the spread of the gospel.