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 8:1
"And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles."
"Chapter 11—The Gospel in Samaria This chapter is based on Acts 8 . After the death of Stephen there arose against the believers in Jerusalem a persecution so relentless that “they were all scattered abroad throughout the regions of Judea and Samaria.” Saul “made havoc of the church, entering into every house, and haling men and women committed them to prison.” Of his zeal in this cruel work he said at a later date: “I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison.... And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.” That Stephen was not the only one who suffered death may be seen from Saul's own words, “And when they were put to death, I gave my voice against them.” Acts 26:9-11 . AA 103"
The EGW passage directly quotes and references Acts 8:1 regarding the persecution and scattering of believers.
The call to the feast had been given by Christ's disciples. Our Lord had sent out the twelve and afterward the seventy, proclaiming that the kingdom of God was at hand, and calling upon men to repent and believe the gospel. But the call was not heeded. Those who are bidden to the feast did not come. The servants were sent out later to say, “Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage.” This was the message borne to the Jewish nation after the crucifixion of Christ; but the nation that claimed to be God's peculiar people rejected the gospel brought to them in the power of the Holy Spirit. Many did this in the most scornful manner. Others were so exasperated by the offer of salvation, the offer of pardon for rejecting the Lord of glory, that they turned upon the bearers of the message. There was “a great persecution.” Acts 8:1 . Many both of men and women were thrust into prison, and some of the Lord's messengers…
Ellen White directly references Acts 8:1 in this passage.
"In our day the Lord desires that His people shall be dispersed throughout the earth. They are not to colonize. Jesus said: “Go ye into all the world, and preach the gospel to every creature.” Mark 16:15 . When the disciples followed their inclination to remain in large numbers in Jerusalem, persecution was permitted to come upon them, and they were scattered to all parts of the inhabited world. 8T 215.2"
EGW directly quotes Mark 16:15 and then alludes to the scattering of the disciples after persecution, as described in Acts 8:1. The connection is clear and intentional, strengthening the argument for dispersal.
"The persecution that came upon the church in Jerusalem resulted in giving a great impetus to the work of the gospel. Success had attended the ministry of the word in that place, and there was danger that the disciples would linger there too long, unmindful of the Saviour's commission to go to all the world. Forgetting that strength to resist evil is best gained by aggressive service, they began to think that they had no work so important as that of shielding the church in Jerusalem from the attacks of the enemy. Instead of educating the new converts to carry the gospel to those who had not heard it, they were in danger of taking a course that would lead all to be satisfied with what had been accomplished. To scatter His representatives abroad, where they could work for others, God permitted persecution to come upon them. Driven from Jerusalem, the believers “went everywhere preaching the word.” AA 105.2"
The EGW passage directly reflects the events described in Acts 8:1, where persecution led to the scattering of believers and the spread of the gospel. It explains the principle behind God's allowance of persecution to further His work.
"In Great Britain primitive Christianity had very early taken root. The gospel received by the Britons in the first centuries was then uncorrupted by Romish apostasy. Persecution from pagan emperors, which extended even to these far-off shores, was the only gift that the first churches of Britain received from Rome. Many of the Christians, fleeing from persecution in England, found refuge in Scotland; thence the truth was carried to Ireland, and in all these countries it was received with gladness. GC 62.2"
Both passages describe persecution leading to the scattering of believers. The EGW passage applies this principle to the early church in Britain, while Acts 8:1 describes the scattering of the Jerusalem church.
"influence, and excellence of character. Positions of trust and honor were suddenly found vacant. Artisans, printers, scholars, professors in the universities, authors, and even courtiers, disappeared. Hundreds fled from Paris, self-constituted exiles from their native land, in many cases thus giving the first intimation that they favored the reformed faith. The papists looked about them in amazement at thought of the unsuspected heretics that had been tolerated among them. Their rage spent itself upon the multitudes of humbler victims who were within their power. The prisons were crowded, and the very air seemed darkened with the smoke of burning piles, kindled for the confessors of the gospel. GC 227.1"
Both passages describe persecution leading to the scattering of believers. The EGW passage describes the flight of Protestants from Paris due to persecution, while Acts 8:1 describes the scattering of the Jerusalem church. The thematic parallel is clear and relevant.
Acts 8:3
"As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison."
At the scene of Stephen's trial and death, Saul had seemed to be imbued with a frenzied zeal. Afterward he was angered by his own secret conviction that Stephen had been honored by God at the very time when he was dishonored by men. Saul continued to persecute the church of God, hunting them down, seizing them in their houses, and delivering them up to the priests and rulers for imprisonment and death. His zeal in carrying forward this persecution brought terror to the Christians at Jerusalem. The Roman authorities made no special effort to stay the cruel work and secretly aided the Jews in order to conciliate them and to secure their favor. AA 101.4 After the death of Stephen, Saul was elected a member of the Sanhedrin council in consideration of the part he had acted on that occasion. For a time he was a mighty instrument in the hands of Satan to carry out his rebellion against the Son of God. But soon this relentless persecutor was to be employed in building up the church that he wa…
The EGW passage directly alludes to Acts 8:3, describing Saul's persecution of the church.
I saw that Stephen was a mighty man of God, especially raised up to fill an important place in the church. Satan exulted in his death; for he knew that the disciples would greatly feel his loss. But Satan's triumph was short; for in that company, witnessing the death of Stephen, there was one to whom Jesus was to reveal Himself. Saul took no part in casting the stones at Stephen, yet he consented to his death. He was zealous in persecuting the church of God, hunting them, seizing them in their houses, and delivering them to those who would slay them. Saul was a man of ability and education; his zeal and learning caused him to be highly esteemed by the Jews, while he was feared by many of the disciples of Christ. His talents were effectively employed by Satan in carrying forward his rebellion against the Son of God, and those who believed in Him. But God can break the power of the great adversary and set free those who are led captive by him. Christ had selected Saul as a “chosen vessel…
EGW describes Saul's persecution of the church, directly mirroring the description in Acts 8:3.
Acts 8:4
"Therefore they that were scattered abroad went every where preaching the word."
"As in apostolic days, persecution had “fallen out rather unto the furtherance of the gospel.” Philippians 1:12 . Driven from Paris and Meaux, “they that were scattered abroad went everywhere preaching the word.” Acts 8:4 . And thus the light found its way into many of the remote provinces of France. GC 219.2"
Ellen White directly references Acts 8:4 in this passage.
"The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” ( Acts 8:4 ); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles. DA 233.3"
Ellen White directly references Acts 8:4 in this passage.
"The one week—seven years—ended in A.D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” ( Acts 8:4 ); and shortly after, Saul the persecutor was converted and became Paul the apostle to the Gentiles. PK 699.2"
Ellen White directly references Acts 8:4 in this passage.
"Those who were driven from Jerusalem by this persecution “went everywhere preaching the word.” Acts 8:4 . Among the cities to which they went was Damascus, where the new faith gained many converts. AA 113.2"
Ellen White directly references Acts 8:4 in this passage.
"God has poured out richly of His Holy Spirit upon the believers in Battle Creek. What use have you made of these blessings? Have you done as did the men upon whom the Holy Spirit came on the Day of Pentecost? Then “they that were scattered abroad went everywhere preaching the word.” Acts 8:4 . Has this fruit been seen in Battle Creek? Have the church been taught of God to know their duty, and to reflect the light which they have received? 8T 57.2"
Ellen White directly references Acts 8:4 in this passage.
"“Will those who have collected in Battle Creek hear the Voice speaking to them, and understand that they are to scatter out into different places, where they can spread abroad a knowledge of the truth, and where they can gain an experience different from the experience that they have been gaining? LS 388.3"
Both passages discuss the scattering of believers to spread their message. The EGW quote specifically mentions scattering to spread knowledge of truth, echoing the Acts passage about preaching the word.
"The seventy weeks, or 490 years, especially allotted to the Jews, ended, as we have seen, in A.D. 34. At that time, through the action of the Jewish Sanhedrin, the nation sealed its rejection of the gospel by the martyrdom of Stephen and the persecution of the followers of Christ. Then the message of salvation, no longer restricted to the chosen people, was given to the world. The disciples, forced by persecution to flee from Jerusalem, “went everywhere preaching the word.” “Philip went down to the city of Samaria, and preached Christ unto them.” Peter, divinely guided, opened the gospel to the centurion of Caesarea, the God-fearing Cornelius; and the ardent Paul, won to the faith of Christ, was commissioned to carry the glad tidings “far hence unto the Gentiles.” Acts 8:4, 5 ; 22:21 . GC 328.1"
EGW quotes Acts 8:4 to support her claim about the disciples spreading the word after Stephen's martyrdom.
"When they were scattered by persecution they went forth filled with missionary zeal. They realized the responsibility of their mission. They knew that they held in their hands the bread of life for a famishing world; and they were constrained by the love of Christ to break this bread to all who were in need. The Lord wrought through them. Wherever they went, the sick were healed and the poor had the gospel preached unto them. AA 106.1 Philip, one of the seven deacons, was among those driven from Jerusalem. He “went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits ... came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city.” AA 106.2"
EGW describes the actions of believers scattered by persecution, directly echoing the principle described in Acts 8:4. The passage in Acts is a general statement, and EGW provides a specific example of Philip's ministry.
"In vain both ecclesiastical and civil authorities were invoked to crush the heresy. In vain they resorted to imprisonment, torture, fire, and sword. Thousands of believers sealed their faith with their blood, and yet the work went on. Persecution served only to extend the truth, and the fanaticism which Satan endeavored to unite with it resulted in making more clear the contrast between the work of Satan and the work of God. GC 196.3"
The EGW passage describes persecution leading to the spread of truth, mirroring the effect of the scattering of believers in Acts 8:4.
During the persecution of Meaux, the teachers of the reformed faith were deprived of their license to preach, and they departed to other fields. Lefevre after a time made his way to Germany. Farel returned to his native town in eastern France, to spread the light in the home of his childhood. Already tidings had been received of what was going on at Meaux, and the truth, which he taught with fearless zeal, found listeners. Soon the authorities were roused to silence him, and he was banished from the city. Though he could no longer labor publicly, he traversed the plains and villages, teaching in private dwellings and in secluded meadows, and finding shelter in the forests and among the rocky caverns which had been his haunts in boyhood. God was preparing him for greater trials. “The crosses, persecutions, and machinations of Satan, of which I was forewarned, have not been wanting,” he said; “they are even much severer than I could have borne of myself; but God is my Father; He has prov…
Both passages describe believers being scattered and continuing to preach the word despite persecution. The Acts passage is a general statement, while the EGW passage provides a specific example of Farel's ministry.
"And when His disciples were driven from Jerusalem, some found in Samaria a safe asylum. The Samaritans welcomed these messengers of the gospel, and the Jewish converts gathered a precious harvest from among those who had once been their bitterest enemies. AA 106.4"
Both passages describe the scattering of disciples from Jerusalem and their subsequent preaching of the word. The EGW passage specifically mentions Samaria as a place of refuge and successful ministry, which is consistent with the broader narrative in Acts 8.
"Others arose from century to century to echo this protest. And those early teachers who, traversing different lands and known by various names, bore the character of the Vaudois missionaries, and spread everywhere the knowledge of the gospel, penetrated to the Netherlands. Their doctrines spread rapidly. The Waldensian Bible they translated in verse into the Dutch language. They declared “that there was great advantage in it; no jests, no fables, no trifles, no deceits, but the words of truth; that indeed there was here and there a hard crust, but that the marrow and sweetness of what was good and holy might be easily discovered in it.”— Ibid. 1:14 . Thus wrote the friends of the ancient faith, in the twelfth century. GC 238.1"
The EGW passage describes the Vaudois missionaries spreading the gospel, which directly parallels the scattering of believers in Acts 8:4 who went everywhere preaching the word. The connection is strong and meaningful.
The doctrines which had been taught by Wycliffe continued for a time to spread; his followers, known as Wycliffites and Lollards, not only traversed England, but scattered to other lands, carrying the knowledge of the gospel. Now that their leader was removed, the preachers labored with even greater zeal than before, and multitudes flocked to listen to their teachings. Some of the nobility, and even the wife of the king, were among the converts. In many places there was a marked reform in the manners of the people, and the idolatrous symbols of Romanism were removed from the churches. But soon the pitiless storm of persecution burst upon those who had dared to accept the Bible as their guide. The English monarchs, eager to strengthen their power by securing the support of Rome, did not hesitate to sacrifice the Reformers. For the first time in the history of England the stake was decreed against the disciples of the gospel. Martyrdom succeeded martyrdom. The advocates of truth, proscri…
Both passages describe believers being scattered and spreading the gospel despite opposition. The EGW passage specifically mentions Wycliffe's followers spreading his teachings, mirroring the scattering of believers in Acts 8:4.
"From Bohemia the light extended to Germany, for disturbances in the University of Prague caused the withdrawal of hundreds of German students. Many of them had received from Huss their first knowledge of the Bible, and on their return they spread the gospel in their fatherland. GC 100.2"
The EGW passage describes how students spread the gospel after being scattered, mirroring the event in Acts 8:4. The parallel is strong as both involve the dissemination of the word through dispersed individuals.
"In the days of the apostles, men went everywhere preaching the word. New churches were raised up. Their love and zeal for Christ led them to acts of great denial and sacrifice. Many of these Gentile churches were very poor, yet the apostle declares that their deep poverty abounded to the riches of their liberality. Their gifts were extended beyond their ability to give. Men periled their lives and suffered the loss of all things for the truth's sake. 3T 413.1"
Both passages describe the widespread preaching of the word by early Christians. EGW uses this as a backdrop to discuss the sacrifices made for the truth, while Acts 8:4 simply states the fact of their dispersal and preaching.
"In every age God's chosen messengers have been reviled and persecuted, yet through their affliction the knowledge of God has been spread abroad. Every disciple of Christ is to step into the ranks and carry forward the same work, knowing that its foes can do nothing against the truth, but for the truth. God means that truth shall be brought to the front and become the subject of examination and discussion, even through the contempt placed upon it. The minds of the people must be agitated; every controversy, every reproach, every effort to restrict liberty of conscience, is God's means of awakening minds that otherwise might slumber. MB 33.2"
The EGW passage discusses how persecution can spread the knowledge of God, which is directly illustrated by Acts 8:4 where believers scattered by persecution preached the word everywhere they went. The EGW passage provides a broader theological explanation for the phenomenon depicted in Acts.
"These writings were studied with deep interest by rich and poor, the learned and the ignorant. At night the teachers of the village schools read them aloud to little groups gathered at the fireside. With every effort some souls would be convicted of the truth and, receiving the word with gladness, would in their turn tell the good news to others. GC 194.3"
Both passages describe the spread of a message (the gospel or related writings) by ordinary people to others. Acts 8:4 describes believers scattering and preaching, while the EGW passage describes teachers reading aloud and people sharing the good news. The connection lies in the widespread dissemination of a message.
"With the beginning of this work of publishing, we did not cease our labors in preaching the truth, but traveled from place to place, proclaiming the doctrines which had brought so great light and joy to us, encouraging the believers, correcting errors, and setting things in order in the church. In order to carry forward the publishing enterprise, and at the same time continue our labors in different parts of the field, the paper was from time to time moved to different places. LS 127.1"
Both passages describe believers traveling and preaching the word. The EGW passage describes the Whites' travels alongside their publishing work, while Acts 8:4 describes believers scattered abroad preaching. The core theme of spreading the gospel through travel is present.
"Tuesday morning the meeting closed, and we went to Sherman, Kansas, where another camp meeting had been appointed. This was an interesting and profitable meeting, although there were only about one hundred brethren and sisters present. It was designed for a general gathering of the scattered ones. Some were present from southern Kansas, Arkansas, Kentucky, Missouri, Nebraska, and Tennessee. At this meeting my husband joined me, and from here, with Elder Haskell and our daughter, we went to Dallas, Texas. LS 240.1"
Both passages describe people traveling and spreading their message. In Acts, it's the early Christians scattered by persecution; in EGW, it's a group attending camp meetings in various locations. The connection lies in the theme of spreading the message through travel.
"With the beginning of this work of publishing, we did not cease our labors in preaching the truth, but traveled from place to place, proclaiming the doctrines which had brought so great light and joy to us, encouraging the believers, correcting errors, and setting things in order in the church. In order to carry forward the publishing enterprise, and at the same time continue our labors in different parts of the field, the paper was from time to time moved to different places. 1T 88.2"
Both passages describe believers spreading the word of God by traveling and preaching. The EGW passage speaks of traveling to preach and publish, while Acts 8:4 describes believers scattered abroad preaching the word. The parallel is clear and meaningful.
"A citizen of Prague, Jerome, who afterward became so closely associated with Huss, had, on returning from England, brought with him the writings of Wycliffe. The queen of England, who had been a convert to Wycliffe's teachings, was a Bohemian princess, and through her influence also the Reformer's works were widely circulated in her native country. These works Huss read with interest; he believed their author to be a sincere Christian and was inclined to regard with favor the reforms which he advocated. Already, though he knew it not, Huss had entered upon a path which was to lead him far away from Rome. GC 99.2"
Both passages describe the spread of teachings through individuals moving from one place to another. In Acts 8:4, those scattered preach the word, while in the EGW passage, Jerome brings Wycliffe's writings to Prague, and the queen's influence helps circulate them.
Acts 8:5
"Then Philip went down to the city of Samaria, and preached Christ unto them."
"despised strangers. When Peter went to preach in Samaria, he brought the same spirit into his own work. When John was called to Ephesus and Smyrna, he remembered the experience at Shechem, and was filled with gratitude to the divine Teacher, who, foreseeing the difficulties they must meet, had given them help in His own example. DA 193.4"
The EGW passage explicitly mentions Peter preaching in Samaria, which is directly related to the event described in Acts 8:5.
Acts 8:5-8
"Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city."
"things which Philip spake.... For unclean spirits ... came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city.” Mark 16:20 ; Acts 8:5-8 . MH 139.4"
Ellen White directly references Acts 8:5-8 in this passage.
Acts 8:10
"To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God."
As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour's advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13-15 . The glory that surrounds him is unsurpassed by anything that mortal eyes have yet beheld. The shout of triumph rings out upon the air: “Christ has come! Christ has come!” The people prostrate themselves in adoration before him, while he lifts up his hands and pronounces a blessing upon them, as Christ blessed His disciples when He was upon the earth. His voice is soft and subdued, yet full of melody. In gentle, compassionate tones he presents some of the same gracious, heavenly truths which the Saviour uttered; he heals the disea…
Ellen White directly references Acts 8:10 in this passage.
Acts 8:18
"And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given, he offered them money,"
"At a later date, the rite of ordination by the laying on of hands was greatly abused; unwarrantable importance was attached to the act, as if a power came at once upon those who received such ordination, which immediately qualified them for any and all ministerial work. But in the setting apart of these two apostles, there is no record indicating that any virtue was imparted by the mere act of laying on of hands. There is only the simple record of their ordination, and of the bearing that it had on their future work. GW 442.3"
Both passages discuss the laying on of hands and the potential for its misuse or misinterpretation. EGW warns against attaching unwarranted importance to the act, while the verse in Acts shows Simon attempting to buy the power associated with it.
Acts 8:20
"But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money."
"When Simon Magus offered to purchase of the apostles the power to work miracles, Peter answered him: “Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.” Acts 8:20 . But Tetzel's offer was grasped by eager thousands. Gold and silver flowed into his treasury. A salvation that could be bought with money was more easily obtained than that which requires repentance, faith, and diligent effort to resist and overcome sin. (See Appendix note for page 59.) GC 128.1"
Ellen White directly references Acts 8:20 in this passage.
"Still another fabrication was needed to enable Rome to profit by the fears and the vices of her adherents. This was supplied by the doctrine of indulgences. Full remission of sins, past, present, and future, and release from all the pains and penalties incurred, were promised to all who would enlist in the pontiff's wars to extend his temporal dominion, to punish his enemies, or to exterminate those who dared deny his spiritual supremacy. The people were also taught that by the payment of money to the church they might free themselves from sin, and also release the souls of their deceased friends who were confined in the tormenting flames. By such means did Rome fill her coffers and sustain the magnificence, luxury, and vice of the pretended representatives of Him who had not where to lay His head. (See Appendix .) GC 59.1"
Both passages condemn the idea of purchasing spiritual benefits with money. Acts 8:20 is a direct condemnation of Simon's attempt to buy the Holy Spirit, while the EGW quote describes the practice of indulgences. The thematic parallel is strong.
"In accordance with the custom of the times, Naaman now asked Elisha to accept a costly present. But the prophet refused. It was not for him to take payment for a blessing that God had in mercy bestowed. “As the Lord liveth,” he said, “I will receive none.” The Syrian “urged him to take it; but he refused. PK 250.1"
This passage echoes the sentiment of Peter rebuking Simon for thinking he could purchase the gift of God with money, highlighting the principle that spiritual blessings are not for sale.
"process of time this hill must be spended; for he taketh ever money out of our land, and sendeth nought again but God's curse for his simony.”—John Lewis, History of the Life and Sufferings of J. Wiclif, page 37. GC 85.1"
Both passages condemn the practice of simony, the buying and selling of church offices or spiritual things. The quote attributed to Wycliffe criticizes the Pope for taking money from the land and sending back only God's curse for his simony. Acts 8:20 is Peter's direct condemnation of Simon Magus for attempting to buy the gift of God with money. The connection is a thematic parallel, both addressing the corruption of spiritual gifts through monetary exchange.
Acts 8:21
"Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God."
These persons, I saw, are deceiving themselves. They have no part nor lot in the matter. They have hold of the truth; but the truth has not hold of them. When the truth, the solemn, important truth, gets hold of them, self will die; then the language will not be, “I will go there, I will not stay here;” but the earnest inquiry will be, “Where does God want me to be? Where can I best glorify Him, and where can our united labors do the most good?” Their will should be swallowed up in the will of God. The willfulness and lack of consecration that some of the ministers’ wives manifest will stand in the way of sinners; the blood of souls will be upon their garments. Some of the ministers have borne a strong testimony in regard to the duty and the wrongs of the church; but it has not had its designed effect, for their own companions needed all the straight testimony that had been borne, and the reproof came back upon themselves with great weight. They let their companions affect them and dra…
The phrase 'no part nor lot in the matter' is a direct quote from Acts 8:21, indicating a clear allusion.
Acts 8:26
"And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert."
"Notice how much effort was put forth for just one man, an Ethiopian. “The angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet. 8T 57.4"
EGW directly quotes Acts 8:26.
"If the Lord desires us to bear a message to Nineveh, it will not be as pleasing to Him for us to go to Joppa or to Capernaum. He has reasons for sending us to the place toward which our feet have been directed. At that very place there may be someone in need of the help we can give. He who sent Philip to the Ethiopian councilor, Peter to the Roman centurion, and the little Israelitish maiden to the help of Naaman, the Syrian captain, sends men and women and youth today as His representatives to those in need of divine help and guidance. MH 473.1"
EGW explicitly alludes to the story of Philip and the Ethiopian eunuch from Acts 8, using it as an example of God directing individuals to specific places to fulfill His purpose. The passage directly references the biblical narrative.
"An angel guided Philip to the one who was seeking for light and who was ready to receive the gospel, and today angels will guide the footsteps of those workers who will allow the Holy Spirit to sanctify their tongues and refine and ennoble their hearts. The angel sent to Philip could himself have done the work for the Ethiopian, but this is not God's way of working. It is His plan that men are to work for their fellow men. AA 109.2"
The EGW passage directly references and expands upon the event described in Acts 8:26, where an angel guides Philip.
Acts 8:26-40
"And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, Was returning, and sitting in his chariot read Esaias the prophet. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cesarea."
"“And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.” Acts 8:26-40 . 8T 58.4"
Ellen White directly references Acts 8:26-40 in this passage.
Acts 8:27
"And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,"
"Notice how much effort was put forth for just one man, an Ethiopian. “The angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet. 8T 57.4"
EGW directly quotes Acts 8:27.
had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet.” This Ethiopian was a man of good standing and of wide influence. God saw that when converted he would give others the light he had received and would exert a strong influence in favor of the gospel. Angels of God were attending this seeker for light, and he was being drawn to the Saviour. By the ministration of the Holy Spirit the Lord brought him into touch with one who could lead him to the light. AA 107.3 Philip was directed to go to the Ethiopian and explain to him the prophecy that he was reading. “Go near,” the Spirit said, “and join thyself to this chariot.” As Philip drew near, he asked the eunuch, “Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.” The scripture that he was reading was the prophecy of Isaiah relating to Christ: …
The EGW passage directly recounts and expands upon the biblical account of Philip and the Ethiopian eunuch, including direct quotes and details from the biblical narrative.
Acts 8:29
"Then the Spirit said unto Philip, Go near, and join thyself to this chariot."
"“Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.... 8T 58.1"
EGW directly quotes Acts 8:29.
Acts 8:30
"And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?"
"“Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.... 8T 58.1"
EGW directly quotes Acts 8:30.
Acts 8:30-31
"And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him."
"As the canvasser visits the people at their homes, he will often have opportunity to read to them from the Bible or from books that teach the truth. When he discovers those who are searching for truth he can hold Bible readings with them. These Bible readings are just what the people need. God will use in His service those who thus show a deep interest in perishing souls. Through them He will impart light to those who are ready to receive instruction. 6T 324.3"
Both passages deal with someone reading scripture and needing guidance/interpretation. The EGW passage speaks of canvassers reading to people and holding Bible readings, while Acts 8:30-31 describes Philip helping the Ethiopian understand Isaiah.
Acts 8:31
"And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him."
"“Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.... 8T 58.1"
EGW directly quotes Acts 8:31.
Acts 8:34
"And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?"
“Of whom speaketh the prophet this?” the eunuch asked, “of himself, or of some other man?” Then Philip opened to him the great truth of redemption. Beginning at the same scripture, he “preached unto him Jesus.” AA 108.1 The man's heart thrilled with interest as the Scriptures were explained to him; and when the disciple had finished, he was ready to accept the light given. He did not make his high worldly position an excuse for refusing the gospel. “As they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. AA 108.2 “And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: an…
The EGW passage directly quotes Acts 8:34.
Acts 8:35
"Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus."
"“Then Philip ...began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 8T 58.2"
EGW directly quotes Acts 8:35.
Acts 8:36
"And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?"
"“Then Philip ...began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 8T 58.2"
EGW directly quotes Acts 8:36.
Acts 8:37
"And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God."
"“Then Philip ...began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 8T 58.2"
EGW directly quotes Acts 8:37.
Acts 8:38
"And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him."
"“And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 8T 58.3"
EGW directly quotes Acts 8:38.
"Soon after our return from the camp meeting, I, with several others, was taken into the church on probation. My mind was very much exercised on the subject of baptism. Young as I was, I could see but one mode of baptism authorized by the Scriptures, and that was immersion. Some of my Methodist sisters tried in vain to convince me that sprinkling was Bible baptism. The Methodist minister consented to immerse the candidates if they conscientiously preferred that method, although he intimated that sprinkling would be equally acceptable with God. 1T 19.5"
The EGW passage discusses baptism by immersion, and Acts 8:38 describes Philip and the eunuch going 'down into the water' for baptism, supporting the idea of immersion. It's not a direct quote, but a clear example used to support the practice.
Acts 8:39
"And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing."
"“And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.” Acts 8:26-40 . 8T 58.4"
EGW directly quotes Acts 8:39.
Acts 8:40
"But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Cesarea."
"“And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.” Acts 8:26-40 . 8T 58.4"
EGW directly quotes Acts 8:40.