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 9:1
"And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,"
"Chapter 12—From Persecutor to Disciple This chapter is based on Acts 9:1-18 . Prominent among the Jewish leaders who became thoroughly aroused by the success attending the proclamation of the gospel, was Saul of Tarsus. A Roman citizen by birth, Saul was nevertheless a Jew by descent and had been educated in Jerusalem by the most eminent of the rabbis. “Of the stock of Israel, of the tribe of Benjamin,” Saul was “a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” Philippians 3:5, 6 . He was regarded by the rabbis as a young man of great promise, and high hopes were cherished concerning him as an able and zealous defender of the ancient faith. His elevation to membership in the Sanhedrin council placed him in a position of power. AA 112"
The EGW passage is explicitly based on Acts 9:1-18, and the specific verse is directly related to the content of the EGW passage.
"The priests and rulers had hoped that by vigilant effort and stern persecution the heresy might be suppressed. Now they felt that they must carry forward in other places the decided measures taken in Jerusalem against the new teaching. For the special work that they desired to have done at Damascus, Saul offered his services. “Breathing out threatenings and slaughter against the disciples of the Lord,” he “went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.” Thus “with authority and commission from the chief priests” ( Acts 26:12 ), Saul of Tarsus, in the strength and vigor of manhood, and fired with mistaken zeal, set out on that memorable journey, the strange occurrences of which were to change the whole current of his life. AA 113.3"
EGW directly quotes Acts 9:1.
Acts 9:1-18
"And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name’s sake. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized."
"Chapter 12—From Persecutor to Disciple This chapter is based on Acts 9:1-18 . Prominent among the Jewish leaders who became thoroughly aroused by the success attending the proclamation of the gospel, was Saul of Tarsus. A Roman citizen by birth, Saul was nevertheless a Jew by descent and had been educated in Jerusalem by the most eminent of the rabbis. “Of the stock of Israel, of the tribe of Benjamin,” Saul was “a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” Philippians 3:5, 6 . He was regarded by the rabbis as a young man of great promise, and high hopes were cherished concerning him as an able and zealous defender of the ancient faith. His elevation to membership in the Sanhedrin council placed him in a position of power. AA 112"
Ellen White directly references Acts 9:1-18 in this passage.
Acts 9:1-20
"And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name’s sake. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God."
"***** Sometimes the hearts of persecutors are susceptible of divine impressions as was the heart of the apostle Paul before his conversion. 9T 238.4"
The EGW passage explicitly refers to the Apostle Paul's conversion experience, which is detailed in Acts 9:1-20. This is a clear and direct allusion.
Acts 9:1-22
"And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name’s sake. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God."
"In his letter to the Galatian believers Paul briefly reviewed the leading incidents connected with his own conversion and early Christian experience. By this means he sought to show that it was through a special manifestation of divine power that he had been led to see and grasp the great truths of the gospel. It was through instruction received from God Himself that Paul was led to warn and admonish the Galatians in so solemn and positive a manner. He wrote, not in hesitancy and doubt, but with the assurance of settled conviction and absolute knowledge. He clearly outlined the difference between being taught by man and receiving instruction direct from Christ. AA 386.1"
The EGW passage directly refers to Paul's conversion experience, which is detailed in Acts 9:1-22. It amplifies the idea that Paul's authority came directly from God, based on the events described in Acts.
Acts 9:2
"And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem."
"The priests and rulers had hoped that by vigilant effort and stern persecution the heresy might be suppressed. Now they felt that they must carry forward in other places the decided measures taken in Jerusalem against the new teaching. For the special work that they desired to have done at Damascus, Saul offered his services. “Breathing out threatenings and slaughter against the disciples of the Lord,” he “went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.” Thus “with authority and commission from the chief priests” ( Acts 26:12 ), Saul of Tarsus, in the strength and vigor of manhood, and fired with mistaken zeal, set out on that memorable journey, the strange occurrences of which were to change the whole current of his life. AA 113.3"
EGW directly quotes Acts 9:2.
Acts 9:3
"And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:"
"On the last day of the journey, “at midday,” as the weary travelers neared Damascus, they came within full view of broad stretches of fertile lands, beautiful gardens, and fruitful orchards, watered by cool streams from the surrounding mountains. After the long journey over desolate wastes such scenes were refreshing indeed. While Saul, with his companions, gazed with admiration on the fruitful plain and the fair city below, “suddenly,” as he afterward declared, there shone “round about me and them which journeyed with me” “a light from heaven, above the brightness of the sun” ( Acts 26:13 ), too glorious for mortal eyes to bear. Blinded and bewildered, Saul fell prostrate to the ground. AA 114.1"
EGW directly quotes Acts 9:3.
"While prayer was offered for me, that the Lord would give me strength and courage to bear the message, the thick darkness that had encompassed me rolled back, and a sudden light came upon me. Something that seemed to me like a ball of fire struck me right over the heart. My strength was taken away, and I fell to the floor. I seemed to be in the presence of the angels. One of these holy beings again repeated the words, “Make known to others what I have revealed to you.” LS 71.2"
Both passages describe a sudden light from heaven associated with a divine encounter. The experience of light and subsequent commissioning is a strong parallel.
"I felt too weak and despondent to make any special effort for myself, but my heart united with the petitions of my friends. I cared little now for the opposition of the world, and felt willing to make every sacrifice if only the favor of God might be restored to me. While prayer was offered for me, the thick darkness that had encompassed me rolled back, and a sudden light came upon me. My strength was taken away. I seemed to be in the presence of the angels. One of these holy beings again repeated the words: “Make known to others what I have revealed to you.” 1T 64.3"
Both passages describe a sudden light appearing, accompanied by a transformative experience. The parallel is thematic, focusing on the sudden appearance of light as a sign of divine intervention.
Acts 9:3-6
"And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do."
"At the gate of Damascus the vision of the Crucified One changed the whole current of his life. The persecutor became a disciple, the teacher a learner. The days of darkness spent in solitude at Damascus were as years in his experience. The Old Testament Scriptures stored in his memory were his study, and Christ his teacher. To him also nature's solitudes became a school. To the desert of Arabia he went, there to study the Scriptures and to learn of God. He emptied his soul of prejudices and traditions that had shaped his life, and received instruction from the Source of truth. Ed 65.3"
The EGW passage directly alludes to Paul's conversion experience on the road to Damascus, referencing the vision of the Crucified One and the subsequent transformation in his life. This aligns directly with the account in Acts 9:3-6, making it a clear and explicit allusion.
Redeemer. He described the heavenly vision that at first had filled him with unspeakable terror, but afterward proved to be a source of the greatest consolation—a revelation of divine glory, in the midst of which sat enthroned He whom he had despised and hated, whose followers he was even then seeking to destroy. From that hour Paul had been a new man, a sincere and fervent believer in Jesus, made such by transforming mercy. AA 436.1 With clearness and power Paul outlined before Agrippa the leading events connected with the life of Christ on earth. He testified that the Messiah of prophecy had already appeared in the person of Jesus of Nazareth. He showed how the Old Testament Scriptures had declared that the Messiah was to appear as a man among men, and how in the life of Jesus had been fulfilled every specification outlined by Moses and the prophets. For the purpose of redeeming a lost world, the divine Son of God had endured the cross, despising the shame, and had ascended to heaven…
The EGW passage summarizes and expands upon the events described in Acts 9:3-6, particularly Paul's conversion experience and his subsequent ministry. It's more than just a thematic parallel; it's a retelling with added interpretation.
"In beholding his God, the prophet, like Saul of Tarsus at the gate of Damascus, had not only been given a view of his own unworthiness; there had come to his humbled heart the assurance of forgiveness, full and free; and he had arisen a changed man. He had seen his Lord. He had caught a glimpse of the loveliness of the divine character. He could testify of the transformation wrought through beholding Infinite Love. Henceforth he was inspired with longing desire to see erring Israel set free from the burden and penalty of sin. “Why should ye be stricken any more?” the prophet inquired. “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” “Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil; learn to do well.” Isaiah 1:5, 18, 16, 17 . PK 314.2"
EGW explicitly references the experience of Saul of Tarsus at the gate of Damascus as a parallel to Isaiah's experience of beholding God and receiving forgiveness. The passage highlights the transformative power of encountering God, drawing a direct comparison between the two events.
"Lefevre was an enthusiastic adorer of the saints, and he had undertaken to prepare a history of the saints and martyrs as given in the legends of the church. This was a work which involved great labor; but he had already made considerable progress in it, when, thinking that he might obtain useful assistance from the Bible, he began its study with this object. Here indeed he found saints brought to view, but not such as figured in the Roman calendar. A flood of divine light broke in upon his mind. In amazement and disgust he turned away from his self-appointed task and devoted himself to the word of God. The precious truths which he there discovered he soon began to teach. GC 212.2"
Both passages describe a transformative encounter with divine truth that leads to a change in direction. In Acts 9, Saul's encounter with Jesus leads to his conversion, while in the EGW passage, Lefevre's study of the Bible leads him to abandon his previous work and embrace the truths he finds there.
"Farel joyfully accepted the truth. By a conversion like that of Paul he turned from the bondage of tradition to the liberty of the sons of God. “Instead of the murderous heart of a ravening wolf,” he came back, he says, “quietly like a meek and harmless lamb, having his heart entirely withdrawn from the pope, and given to Jesus Christ.”—D'Aubigne, b. 12, ch. 3. GC 214.1"
The EGW passage explicitly compares Farel's conversion to that of Paul. Acts 9:3-6 describes Paul's dramatic conversion experience, making the connection a valid thematic parallel.
"God gave you a precious experience at that time which was of value to you, and which has greatly increased your success as a minister of Christ. Your proud, unyielding will was subdued. You had a genuine conversion. This led to reflection and to your position upon leadership. Your principles in regard to leadership are right, but you do not make the right application of them. If you should let the power in the church, the voice and judgment of the General Conference, stand in the place you have given my husband, there could then be no fault found with your position. But you greatly err in giving to one man's mind and judgment that authority and influence which God has invested in His church in the judgment and voice of the General Conference. 3T 493.1"
Both passages involve a person being humbled and redirected. In Acts, Saul is confronted by Jesus and told to submit to further instruction. In EGW, a person's 'proud, unyielding will' was subdued, leading to a change in perspective on leadership.
Acts 9:4
"And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?"
"Now Christ had spoken to Saul with His own voice, saying, “Saul, Saul, why persecutest thou Me?” And the question, “Who art Thou, Lord?” was answered by the same voice, “I am Jesus whom thou persecutest.” Christ here identifies Himself with His people. In persecuting the followers of Jesus, Saul had struck directly against the Lord of heaven. In falsely accusing and testifying against them, he had falsely accused and testified against the Saviour of the world. AA 117.1"
The EGW passage directly quotes Acts 9:4.
"While the light continued to shine round about them, Saul heard, “a voice speaking ... in the Hebrew tongue” ( Acts 26:14 ), “saying unto him, Saul, Saul, why persecutest thou Me? And he said, Who art Thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.” AA 114.2 Filled with fear, and almost blinded by the intensity of the light, the companions of Saul heard a voice, but saw no man. But Saul understood the words that were spoken, and to him was clearly revealed the One who spoke—even the Son of God. In the glorious Being who stood before him he saw the Crucified One. Upon the soul of the stricken Jew the image of the Saviour's countenance was imprinted forever. The words spoken struck home to his heart with appalling force. Into the darkened chambers of his mind there poured a flood of light, revealing the ignorance and error of his former life and his present need of the enlightenment of the Holy Spirit. AA 115.1"
EGW directly quotes and expands upon the dialogue between Jesus and Saul as recorded in Acts 9:4.
"The Conversion of Saul As Saul journeyed to Damascus, with letters authorizing him to take men or women who were preaching Jesus, and bring them bound to Jerusalem, evil angels exulted around him. But suddenly a light from heaven shone round about him, which made the evil angels flee and caused him to fall quickly to the ground. He heard a voice saying, “Saul, Saul, why persecutest thou Me?” Saul inquired, “Who art Thou, Lord?” And the Lord said, “I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.” And Saul, trembling and astonished, said, “Lord, what wilt Thou have me to do?” And the Lord said, “Arise, and go into the city, and it shall be told thee what thou must do.” EW 200"
EGW directly quotes Acts 9:4 in her description of Saul's conversion.
"“Almost as the desire went up from my heart, Brother R. fell, prostrated by the power of God, crying: ‘Let the Lord work!’ My heart is convinced that I have been warring against the Holy Spirit, but I will grieve it no more by stubborn unbelief. Welcome, light! Welcome, Jesus! I have been backslidden and hardened, feeling offended if anyone praised God and manifested a fullness of joy in His love; but now my feelings are changed, my opposition is at an end, Jesus has opened my eyes, and I may yet shout His praises myself. I have said bitter and cutting things of Sister Ellen that I sorrow over now, and I pray for her forgiveness and that of all others who are present.” 1T 46.4"
Both passages describe a person falling to the ground under the power of God and experiencing a significant change in their beliefs and behavior. The Acts passage is about Paul's conversion, and the EGW passage describes a similar experience of conviction and repentance.
"An Exhortation by Elder Brown On one occasion, while Elder Stockman was preaching, Elder Brown, a Christian Baptist minister, whose name has been mentioned before in this narrative, was sitting in the desk listening to the sermon with intense interest. He became deeply moved, and suddenly his face grew pale as the dead, he reeled in his chair, and Elder Stockman caught him in his arms just as he was falling to the floor, and laid him on the sofa back of the desk, where he lay powerless until the discourse was finished. LS 55"
Both passages describe someone falling to the ground in a state of spiritual or physical distress. While the context and cause are different (Elder Brown's emotional reaction vs. Saul's encounter with Jesus), the shared imagery creates a thematic parallel.
Acts 9:5
"And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks."
"While the light continued to shine round about them, Saul heard, “a voice speaking ... in the Hebrew tongue” ( Acts 26:14 ), “saying unto him, Saul, Saul, why persecutest thou Me? And he said, Who art Thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.” AA 114.2 Filled with fear, and almost blinded by the intensity of the light, the companions of Saul heard a voice, but saw no man. But Saul understood the words that were spoken, and to him was clearly revealed the One who spoke—even the Son of God. In the glorious Being who stood before him he saw the Crucified One. Upon the soul of the stricken Jew the image of the Saviour's countenance was imprinted forever. The words spoken struck home to his heart with appalling force. Into the darkened chambers of his mind there poured a flood of light, revealing the ignorance and error of his former life and his present need of the enlightenment of the Holy Spirit. AA 115.1"
EGW directly quotes and expands upon the dialogue between Jesus and Saul as recorded in Acts 9:5.
"But at the time of his conversion all had been changed. Jesus of Nazareth, whom he had been persecuting in the person of His saints, appeared before him as the promised Messiah. The persecutor saw Him as the Son of God, the one who had come to the earth in fulfillment of the prophecies and who in His life had met every specification of the Sacred Writings. AA 228.2"
Both passages describe Paul's encounter with Jesus on the road to Damascus, where Jesus identifies Himself as the one Paul is persecuting. EGW elaborates on the significance of this encounter, but the core event is the same.
Acts 9:6
"And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do."
"The language of the meek is never that of boasting. Like the child Samuel, they pray, “Speak, Lord; for thy servant heareth” ( 1 Samuel 3:9 ). When Joshua was placed in the highest position of honor, as commander of Israel, he bade defiance to all the enemies of God. His heart was filled with noble thoughts of his great mission. Yet upon the intimation of a message from Heaven he placed himself in the position of a little child to be directed. “What saith my Lord unto his servant?” ( Joshua 5:14 ), was his response. The first words of Paul after Christ was revealed to him were, “Lord, what wilt thou have me to do?” ( Acts 9:6 ). SL 15.1"
Ellen White directly references Acts 9:6 in this passage.
"Let the Lord's work go forward. Let the medical missionary and the educational work go forward. I am sure that this is our great lack—earnest, devoted, intelligent, capable workers. In every large city there should be a representation of true medical missionary work. Let many now ask: “Lord, what wilt Thou have me to do?” Acts 9:6 . It is the Lord's purpose that His method of healing without drugs shall be brought into prominence in every large city through our medical institutions. God invests with holy dignity those who go forth farther and still farther, in every place to which it is possible to obtain entrance. Satan will make the work as difficult as possible, but divine power will attend all truehearted workers. Guided by our heavenly Father's hand, let us go forward, improving every opportunity to extend the work of God. 9T 168.4"
Ellen White directly references Acts 9:6 in this passage.
"No doubt entered the mind of Saul that the One who spoke to him was Jesus of Nazareth, the long-looked- for Messiah, the Consolation and Redeemer of Israel. “Trembling and astonished,” he inquired, “Lord, what wilt Thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.” AA 117.2"
EGW directly quotes and expands upon the dialogue between Jesus and Saul as recorded in Acts 9:6.
"In the record of the conversion of Saul important principles are given us, which we should ever bear in mind. Saul was brought directly into the presence of Christ. He was one whom Christ intended for a most important work, one who was to be a “chosen vessel” unto Him; yet the Lord did not at once tell him of the work that had been assigned him. He arrested him in his course and convicted him of sin; but when Saul asked, “What wilt Thou have me to do?” the Saviour placed the inquiring Jew in connection with His church, there to obtain a knowledge of God's will concerning him. AA 120.3"
The EGW passage directly quotes and elaborates on Acts 9:6, where Saul asks, "What wilt Thou have me to do?" This is a clear and direct allusion.
"My mind was in great perplexity in consequence of this opposition, and as the time drew near for our regular meeting, I was in doubt whether or not it was best for me to attend it. For some days previous I had been in great distress on account of the feeling manifested toward me. Finally I decided to remain at home, and thus escape the criticism of my brethren. In trying to pray, I repeated these words again and again: “Lord, what wilt Thou have me to do?” The answer that came to my heart seemed to bid me trust in my heavenly Father and wait patiently to know His will. I yielded myself to the Lord with the simple trust of a little child, remembering He had promised that those who follow Him shall not walk in darkness. 1T 45.2"
This is a duplicate of pair 1. EGW directly quotes the phrase 'Lord, what wilt Thou have me to do?' which is a key phrase in Acts 9:6. The context of seeking God's will is also similar.
"If the men who heard the message given at the time of the Conference—the most solemn message that could be given—had not been so unimpressionable, if in sincerity they had asked, “Lord, what wilt Thou have me to do?” the experience of the past year would have been very different from what it is. But they have not made the track clean behind them. They have not confessed their mistakes, and now they are going over the same ground in many things, following the same wrong course of action, because they have destroyed their spiritual eyesight. 8T 93.3"
The EGW passage directly quotes the question 'Lord, what wilt Thou have me to do?' which is a key phrase from Acts 9:6, making it a clear and intentional allusion to Paul's conversion experience.
"and walk in it. God calls after you again. He seeks to reach you, girded about with selfishness as you are, and covered with the cares of this life. He invites you to withdraw your affections from the world and place them upon heavenly things. In order to know the will of God, you must study it, rather than follow your inclinations and the natural bent of your own mind. What wilt Thou have me to do?” should be the earnest, anxious inquiry of your heart. 4T 53.3"
The EGW passage directly quotes the question "What wilt Thou have me to do?" which is the central point of connection with Acts 9:6.
"***** Instead of choosing the work most pleasing to us, and refusing to do something that our brethren think we should do, we are to inquire: “Lord, what wilt Thou have me to do?” Instead of marking out the way that natural inclination prompts us to follow, we are to pray: “Teach me Thy way, O Lord, and lead me in a plain path.” Psalm 27:11 . 7T 252.4"
EGW directly quotes the sentiment expressed in Acts 9:6, applying it to the individual's search for God's will.
"After recovering consciousness of earthly things, I committed myself to the Lord, ready to do His bidding, whatever that might be. LS 72.2"
Both passages describe a person submitting to God's will and asking what they should do. The willingness to obey and seek God's direction is the strong parallel.
Acts 9:8
"And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus."
"When the glory was withdrawn, and Saul arose from the ground, he found himself totally deprived of sight. The brightness of Christ's glory had been too intense for his mortal eyes; and when it was removed, the blackness of night settled upon his vision. He believed that this blindness was a punishment from God for his cruel persecution of the followers of Jesus. In terrible darkness he groped about, and his companions, in fear and amazement, “led him by the hand, and brought him into Damascus.” AA 117.3"
EGW directly references and interprets the events described in Acts 9:8, adding her understanding of Saul's blindness as a consequence of his encounter with Christ.
Acts 9:8-9
"And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink."
"But how unlike his anticipations was his entrance into the city! Stricken with blindness, helpless, tortured by remorse, knowing not what further judgment might be in store for him, he sought out the home of the disciple Judas, where, in solitude, he had ample opportunity for reflection and prayer. AA 118.1"
The EGW passage directly describes the events in Acts 9:8-9, elaborating on Saul's blindness and helplessness after the encounter with Jesus. It's more than just an allusion; it's a retelling and expansion of the biblical narrative.
Acts 9:9
"And he was three days without sight, and neither did eat nor drink."
"For three days Saul was “without sight, and neither did eat nor drink.” These days of soul agony were to him as years. Again and again he recalled, with anguish of spirit, the part he had taken in the martyrdom of Stephen. With horror he thought of his guilt in allowing himself to be controlled by the malice and prejudice of the priests and rulers, even when the face of Stephen had been lighted up with the radiance of heaven. In sadness and brokenness of spirit he recounted the many times he had closed his eyes and ears against the most striking evidences and had relentlessly urged on the persecution of the believers in Jesus of Nazareth. AA 118.2"
This EGW passage directly expands on the detail in Acts 9:9 about Saul's three days without sight, food, or drink, and connects it to his remorse over Stephen's martyrdom. It's a direct elaboration of the biblical text.
Acts 9:11
"And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,"
"Here, in the solitude of the desert, Paul had ample opportunity for quiet study and meditation. He calmly reviewed his past experience and made sure work of repentance. He sought God with all his heart, resting not until he knew for a certainty that his repentance was accepted and his sin pardoned. He longed for the assurance that Jesus would be with him in his coming ministry. He emptied his soul of the prejudices and traditions that had hitherto shaped his life, and received instruction from the Source of truth. Jesus communed with him and established him in the faith, bestowing upon him a rich measure of wisdom and grace. AA 125.3"
The EGW passage describes Paul's repentance and seeking God in solitude. Acts 9:11 mentions that Paul was praying. While the EGW passage adds details about the nature of Paul's prayer and repentance, the underlying connection is that Paul was seeking God in prayer, which aligns with the biblical account.
Acts 9:15
"But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:"
"Before his conversion, Paul was a bitter persecutor of the followers of Christ. But at the gate of Damascus a voice spoke to him, light from heaven shone into his soul, and in the revelation that there came to him, of the Crucified One, he beheld that which changed the whole current of his life. Henceforth love for the Lord of glory, whom he had so relentlessly persecuted in the person of His saints, came before all else. To him had been given the ministry of making known “the mystery” which had been “kept secret since the world began.” [ Romans 16:25 .] “He is a chosen vessel unto Me,” declared the Angel who appeared to Ananias, “to bear My name before the Gentiles, and Kings, and the children of Israel.” [ Acts 9:15 .] GW 58.2"
Ellen White directly references Acts 9:15 in this passage.
"Paul's labors at Antioch, in association with Barnabas, strengthened him in his conviction that the Lord had called him to do a special work for the Gentile world. At the time of Paul's conversion, the Lord had declared that he was to be made a minister to the Gentiles, “to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in Me.” Acts 26:18 . The angel that appeared to Ananias had said of Paul, “He is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel.” Acts 9:15 . And Paul himself, later in his Christian experience, while praying in the temple at Jerusalem, had been visited by an angel from heaven, who bade him, “Depart: for I will send thee far hence unto the Gentiles.” Acts 22:21 . AA 159.1"
Ellen White directly references Acts 9:15 in this passage.
"Yet while the apostle's work began with the humble and the lowly, its influence extended until it reached the very palace of the emperor. AA 461.2"
Both passages refer to the spread of the gospel to high places, including kings or emperors. The EGW passage amplifies the idea that Paul's influence reached even the emperor's palace, fulfilling the prophecy in Acts 9:15.
"God raised up men to cry against the existing sins of the papal church and carry forward the Reformation. Satan sought to destroy these living witnesses; but the Lord made a hedge about them. Some, for the glory of His name, were permitted to seal with their blood the testimony they had borne; but there were other powerful men, like Luther and Melanchthon, who could best glorify God by living and exposing the sins of priests, popes, and kings. These trembled before the voice of Luther, and his fellow laborers. Through those chosen men, rays of light began to scatter the darkness, and very many joyfully received the light and walked in it. And when one witness was slain, two or more were raised up to take his place. EW 225.1"
The EGW passage describes God raising up reformers like Luther, and even when some were killed, others rose to take their place. This echoes the idea in Acts 9:15 of God choosing vessels to bear His name, even before kings. The thematic parallel is the idea of God raising up individuals for a specific purpose, even in the face of opposition.
“They will deliver you up to councils, ... yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.” Matthew 10:17, 18 , R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ's disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God's grace will be dispensed to His servants to meet the emergency. “It shall be given you,” says Jesus, “in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.” As the Spirit of God illuminates the minds of His servants, the truth will be pres…
Both passages discuss bearing witness before kings and Gentiles. While EGW doesn't directly quote Acts 9:15, the theme of bringing the message to rulers is present in both.
"that by his pen he could best serve the cause of reform, he desired to find a quiet retreat for study, and there, through the press, instruct and build up the churches. But Farel's solemn admonition came to him as a call from Heaven, and he dared not refuse. It seemed to him, he said, “that the hand of God was stretched down from heaven, that it lay hold of him, and fixed him irrevocably to the place he was so impatient to leave.”— D'Aubigne, History of the Reformation in Europe in the Time of Calvin, b. 9, ch. 17. GC 233.3"
Both passages describe a divine call to service that the individual initially hesitates to accept. While Acts 9:15 is a direct command, the EGW passage describes Farel's admonition as a call from Heaven, which Calvin ultimately accepts.
"The appointed time came to appear before the emperor. Charles V, seated upon his throne, surrounded by the electors and the princes, gave audience to the Protestant Reformers. The confession of their faith was read. In that august assembly the truths of the gospel were clearly set forth, and the errors of the papal church were pointed out. Well has that day been pronounced “the greatest day of the Reformation, and one of the most glorious in the history of Christianity and of mankind.”— Ibid., b. 14, ch. 7. GC 207.1"
Both passages describe individuals bearing witness to their faith before powerful rulers. Acts 9:15 speaks of Paul being chosen to bear God's name before kings, while the EGW passage describes the Reformers presenting their confession before Emperor Charles V. The connection lies in the parallel of presenting one's faith before authority.
"When the Christian churches first learned that Paul was to visit Rome, they looked forward to a signal triumph of the gospel in that city. Paul had borne the truth to many lands; he had proclaimed it in great cities. Might not this champion of the faith succeed in winning souls to Christ even in the metropolis of the world? But their hopes were crushed by the tidings that Paul had gone to Rome as a prisoner. They had confidently hoped to see the gospel, once established at this great center, extend rapidly to all nations and become a prevailing power in the earth. How great their disappointment! Human expectations had failed, but not the purpose of God. AA 463.3"
Both passages relate to the idea of God's plan being fulfilled even when human expectations are not met. Acts 9:15 speaks of Paul being chosen to bear God's name before kings, while the EGW passage describes the initial disappointment of the churches when Paul went to Rome as a prisoner, but ultimately God's purpose was still fulfilled.
"A carefully prepared biographical sketch, written by Elder M. C. Wilcox, of the Pacific Press Publishing Association, was read by an associate, Elder A. O. Tait, because of Elder Wilcox's absence in the East. In the introductory paragraphs the principle was set forth that “God makes much of individuals. All the great movements, awakenings, and crises of the centuries have centered around individuals, so that the story of the lives of these persons must include the history of God's work in the world, or the history of the crises or movements.” Citing the biographies of Noah, of Abraham and other Hebrew worthies, of Wycliffe and Luther and the Wesleys, the writer continued: LS 457.1"
The EGW passage discusses God making much of individuals. Acts 9:15 describes Paul as a chosen vessel, which aligns with the idea of God using specific individuals for His purposes.
too much and are not so forbearing as you must be if you would win souls. You could have much more influence if you were less formal and rigid, and were actuated more by the Holy Spirit. Your fear of being led by men is too great. God uses men as His instruments and will use them as long as the world shall stand. 3T 418.3 The angels who fell were anxious to become independent of God. They were very beautiful, very glorious, but dependent on God for their happiness and for the light and intelligence they enjoyed. They fell from their high estate through insubordination. Christ and His church are inseparable. To neglect or despise those whom God has appointed to lead out and to bear the responsibilities connected with His work and with the advancement and spread of the truth is to reject the means which God has ordained for the help, encouragement, and strength of His people. To pass these by and think your light must come through no other channel than directly from God places you in a p…
Both passages emphasize that God uses human instruments to accomplish His work. The EGW passage speaks against rejecting those whom God has appointed to lead, while Acts 9:15 highlights Paul as a chosen vessel. The principle of God working through chosen individuals is present in both.
"Chapter 8—Call to Travel In my second vision, about a week after the first, the Lord gave me a view of the trials through which I must pass, and told me that I must go and relate to others what He had revealed to me. It was shown me that my labors would meet with great opposition, and that my heart would be rent with anguish; but that the grace of God would be sufficient to sustain me through all. LS 69"
Both passages involve a divine commission to go and bear witness, highlighting the chosen individual's role in delivering a message. While the specific content differs, the core theme of being sent to proclaim a message is present.
"Chapter 7—Luther's Separation From Rome Foremost among those who were called to lead the church from the darkness of popery into the light of a purer faith, stood Martin Luther. Zealous, ardent, and devoted, knowing no fear but the fear of God, and acknowledging no foundation for religious faith but the Holy Scriptures, Luther was the man for his time; through him God accomplished a great work for the reformation of the church and the enlightenment of the world. GC 120"
Both passages describe individuals chosen by God for a specific purpose. Acts 9:15 refers to Paul, and the EGW passage refers to Luther. The parallel lies in the idea of divine selection and purpose.
"God calls for earnest, humble workers, who will carry the gospel to the higher class. There are miracles to be wrought in genuine conversions,—miracles that are not now discerned. The greatest men of this earth are not beyond the power of a wonder-working God. If those who are workers together with Him will be men of opportunity, doing their duty bravely and faithfully, God will convert men who occupy responsible positions, men of intellect and influence. Through the power of the Holy Spirit many will accept the divine principles. Converted to the truth, they will become agencies in the hand of God to communicate the light. They will have a special burden for other souls of this neglected class. Time and money will be consecrated to the work of the Lord, and new efficiency and power will be added to the church. AA 140.1"
Both passages relate to God choosing individuals (Saul/Paul in Acts 9:15 and influential people in EGW) to be instruments for spreading the gospel. The EGW passage echoes the idea of God using specific individuals to reach particular groups.
"At Erfurt, Luther was received with honor. Surrounded by admiring crowds, he passed through the streets that he had often traversed with his beggar's wallet. He visited his convent cell, and thought upon the struggles through which the light now flooding Germany had been shed upon his soul. He was urged to preach. This he had been forbidden to do, but the herald granted him permission, and the friar who had once been made the drudge of the convent, now entered the pulpit. GC 152.1"
Both passages describe a person being chosen and sent by God to fulfill a specific purpose, despite previous circumstances. Luther, once a 'drudge,' is now preaching, similar to Paul being chosen to bear God's name.
"I now confided all my sorrows and perplexities to my mother. She tenderly sympathized with and encouraged me, advising me to go for counsel to Elder Stockman, who then preached the advent doctrine in Portland. I had great confidence in him, for he was a devoted servant of Christ. Upon hearing my story, he placed his hand affectionately upon my head, saying with tears in his eyes: “Ellen, you are only a child. Yours is a most singular experience for one of your tender age. Jesus must be preparing you for some special work.” 1T 29.2"
Both passages relate to someone being chosen for a specific purpose. Acts 9:15 explicitly states Paul is chosen, while the EGW passage suggests Ellen is being prepared for a special work. The thematic parallel is the idea of divine selection and preparation.
"It was not to exalt self, but to magnify the grace of God, that Paul thus presented to those who were denying his apostleship, proof that he was “not a whit behind the very chiefest apostles.” 2 Corinthians 11:5 . Those who sought to belittle his calling and his work were fighting against Christ, whose grace and power were manifested through Paul. The apostle was forced, by the opposition of his enemies, to take a decided stand in maintaining his position and authority. AA 388.1"
Both passages relate to Paul's calling and authority as an apostle. Acts 9:15 describes God's initial selection of Paul, while the EGW passage discusses Paul defending his apostleship against those who questioned it. The connection is thematic, focusing on the divine origin of Paul's ministry.
"In the work of reform, Luther had been urged forward by the Spirit of God, and had been carried beyond himself. He had not purposed to take such positions as he did, or to make so radical changes. He had been but the instrument in the hand of Infinite Power. Yet he often trembled for the result of his work. He had once said: “If I knew that my doctrine injured one man, one single man, however lowly and obscure,—which it cannot, for it is the gospel itself,—I would rather die ten times than not retract it.”— Ibid., b. 9, ch. 7. GC 188.1"
Both passages describe individuals being instruments in God's hand. Acts 9:15 states Paul is a 'chosen vessel,' while EGW describes Luther as 'the instrument in the hand of Infinite Power.' The connection lies in the idea of divine agency and human instrumentality.
At this time I was shown that the Lord had been trying us for our good, and to prepare us to labor for others; that He had been stirring up our nest, lest we should settle down at ease. Our work was to labor for souls; if we had been prospered, home would be so pleasant that we would be unwilling to leave it; trials had been permitted to come upon us to prepare us for the still greater conflicts that we would meet in our travels. We soon received letters from brethren in different states inviting us to visit them; but we had no means to take us out of the state. Our reply was that the way was not open before us. I thought that it would be impossible for me to travel with my child. We did not wish to be dependent, and were careful to live within our means. We were resolved to suffer rather than get in debt. I allowed myself and child one pint of milk each day. One morning before my husband went to his work, he left me nine cents to buy milk for three mornings. It was a study with me whe…
The EGW passage describes being prepared for a specific mission, similar to Paul's calling in Acts 9:15. Both involve divine preparation for a specific purpose.
Acts 9:15-16
"But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: For I will shew him how great things he must suffer for my name’s sake."
"In a second vision, which soon followed the first, I was shown the trials through which I must pass, and that it was my duty to go and relate to others what God had revealed to me. It was shown me that my labors would meet with great opposition, and that my heart would be rent with anguish, but that the grace of God would be sufficient to sustain me through all. The teaching of this vision troubled me exceedingly, for it pointed out my duty to go out among the people and present the truth. 1T 62.2"
Both passages involve a divine calling to deliver a message, coupled with the foreknowledge of suffering and opposition. The parallel lies in the experience of being chosen for a difficult task and the promise of divine support.
"“In a second vision, which soon followed the first, I was shown the trials through which I must pass, and that it was my duty to go and relate to others what God had revealed to me. It was shown me that my labors would meet with great opposition and that my heart would be rent with anguish, but that the grace of God would be sufficient to sustain me through all. The teaching of this vision troubled me exceedingly, for it pointed out my duty to go out among the people and present the truth.” 5T 655.1"
Both passages describe a person being chosen to deliver a message and being forewarned of suffering. The themes of divine appointment and anticipated hardship connect the two.
Acts 9:16
"For I will shew him how great things he must suffer for my name’s sake."
Our Master was a man of sorrows; He was acquainted with grief; and those who suffer with Him will reign with Him. When the Lord appeared to Saul in his conversion, He did not purpose to show him how much good he should enjoy, but what great things he should suffer for His name. Suffering has been the portion of the people of God from the days of the martyr Abel. The patriarchs suffered for being true to God and obedient to His commandments. The great Head of the church suffered for our sake; His first apostles and the primitive church suffered; the millions of martyrs suffered, and the Reformers suffered. And why should we, who have the blessed hope of immortality, to be consummated at the soon appearing of Christ, shrink from a life of suffering? Were it possible to reach the tree of life in the midst of the Paradise of God without suffering, we would not enjoy so rich a reward for which we had not suffered. We would shrink back from the glory; shame would seize us in the presence of …
EGW explicitly refers to Saul's conversion and the suffering he would endure for Christ's name, directly echoing the message in Acts 9:16.
Acts 9:17
"And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost."
"The solemn charge that had been given Paul on the occasion of his interview with Ananias, rested with increasing weight upon his heart. When, in response to the word, “Brother Saul, receive thy sight,” Paul had for the first time looked upon the face of this devout man, Ananias under the inspiration of the Holy Spirit said to him: “The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” Acts 22:13-16 . AA 126.2"
EGW directly quotes and references Acts 22:13-16, which includes the content of Acts 9:17. The passage is not merely a thematic parallel but a direct reference to the biblical text.
"The circumstances connected with the separation of Paul and Barnabas by the Holy Spirit to a definite line of service, show clearly that the Lord works through appointed agencies in His organized church. Years before, when the divine purpose concerning Paul was first revealed to him by the Saviour Himself, Paul was immediately afterward brought into contact with members of the newly organized church at Damascus. Furthermore, the church at that place was not long left in darkness as to the personal experience of the converted Pharisee. And now, when the divine commission given at that time was to be more fully carried out, the Holy Spirit, again bearing witness concerning Paul as a chosen vessel to bear the gospel to the Gentiles, laid upon the church the work of ordaining him and his fellow-laborer. As the leaders of the church in Antioch “ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them.” GW 443.1"
The EGW passage references the events surrounding Paul's calling and ordination, including his initial encounter with the church in Damascus. The verse describes Ananias laying hands on Paul to restore his sight and fill him with the Holy Ghost, which is part of the broader narrative EGW is referencing.
"The marvelous light that illumined the darkness of Saul was the work of the Lord; but there was also a work that was to be done for him by the disciples. Christ had performed the work of revelation and conviction; and now the penitent was in a condition to learn from those whom God had ordained to teach His truth. AA 121.1"
The EGW passage describes the role of the disciples in teaching Saul after his conversion, which is directly illustrated by Ananias's visit to Saul in Acts 9:17. The connection is a thematic parallel.
Acts 9:18
"And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized."
"“And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.” AA 122.1"
This is a direct quote from Acts 9:18.
Acts 9:19-30
"And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. And after that many days were fulfilled, the Jews took counsel to kill him: But their laying await was known of Saul. And they watched the gates day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket. And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. And he was with them coming in and going out at Jerusalem. And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians: but they went about to slay him. Which when the brethren knew, they brought him down to Cesarea, and sent him forth to Tarsus."
"Chapter 13—Days of Preparation This chapter is based on Acts 9:19-30 . After his baptism, Paul broke his fast and remained “certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that He is the Son of God.” Boldly he declared Jesus of Nazareth to be the long-looked-for Messiah, who “died for our sins according to the Scriptures; ... was buried, and ... rose again the third day,” after which He was seen by the Twelve and by others. “And last of all,” Paul added, “He was seen of me also, as of one born out of due time.” 1 Corinthians 15:3, 4, 8 . His arguments from prophecy were so conclusive, and his efforts were so manifestly attended by the power of God, that the Jews were confounded and unable to answer him. AA 123"
Ellen White directly references Acts 9:19-30 in this passage.
Acts 9:20
"And straightway he preached Christ in the synagogues, that he is the Son of God."
"Chapter 13—Days of Preparation This chapter is based on Acts 9:19-30 . After his baptism, Paul broke his fast and remained “certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that He is the Son of God.” Boldly he declared Jesus of Nazareth to be the long-looked-for Messiah, who “died for our sins according to the Scriptures; ... was buried, and ... rose again the third day,” after which He was seen by the Twelve and by others. “And last of all,” Paul added, “He was seen of me also, as of one born out of due time.” 1 Corinthians 15:3, 4, 8 . His arguments from prophecy were so conclusive, and his efforts were so manifestly attended by the power of God, that the Jews were confounded and unable to answer him. AA 123"
The EGW passage directly quotes and references Acts 9:20, making a clear and intentional connection.
"Among the Jews are some who, like Saul of Tarsus, are mighty in the Scriptures, and these will proclaim with wonderful power the immutability of the law of God. The God of Israel will bring this to pass in our day. His arm is not shortened that it cannot save. As His servants labor in faith for those who have long been neglected and despised, His salvation will be revealed. GW 399.1"
Both passages highlight the powerful preaching of converted Jews, exemplified by Saul/Paul.
"But at the time of his conversion all had been changed. Jesus of Nazareth, whom he had been persecuting in the person of His saints, appeared before him as the promised Messiah. The persecutor saw Him as the Son of God, the one who had come to the earth in fulfillment of the prophecies and who in His life had met every specification of the Sacred Writings. AA 228.2"
Both passages relate to Paul's conversion and subsequent preaching that Jesus is the Son of God. EGW provides context, while Acts 9:20 shows the immediate result of Paul's conversion.
Acts 9:21
"But all that heard him were amazed, and said; Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?"
"The news of Paul's conversion had come to the Jews as a great surprise. He who had journeyed to Damascus “with authority and commission from the chief priests” ( Acts 26:12 ) to apprehend and persecute the believers was now preaching the gospel of a crucified and risen Saviour, strengthening the hands of those who were already its disciples, and continually bringing in new converts to the faith he had once so bitterly opposed. AA 123.2 Paul had formerly been known as a zealous defender of the Jewish religion and an untiring persecutor of the followers of Jesus. Courageous, independent, persevering, his talents and training would have enabled him to serve in almost any capacity. He could reason with extraordinary clearness, and by his withering sarcasm could place an opponent in no enviable light. And now the Jews saw this young man of unusual promise united with those whom he formerly persecuted, and fearlessly preaching in the name of Jesus. AA 124.1"
Both passages discuss the amazement of people at Paul's conversion and his previous persecution of Christians. The EGW passage elaborates on the impact of this conversion, which is directly related to the sentiment expressed in Acts 9:21.
Acts 9:24
"But their laying await was known of Saul. And they watched the gates day and night to kill him."
"Led by Satan, the unbelieving Jews watched the gates of Damascus day and night, that as Paul should pass out, they might immediately kill him. But Paul had been informed that the Jews were seeking his life, and the disciples let him down over the wall in a basket by night. At this failure to carry out their purposes, the Jews were ashamed and indignant, and Satan's object was defeated. EW 202.2"
The EGW passage directly recounts the biblical event with similar details and language.
Notwithstanding Luther had secured a safe-conduct, the Romanists were plotting to seize and imprison him. His friends urged that as it was useless for him to prolong his stay, he should return to Wittenberg without delay, and that the utmost caution should be observed in order to conceal his intentions. He accordingly left Augsburg before day-break, on horseback, accompanied only by a guide furnished him by the magistrate. With many forebodings he secretly made his way through the dark and silent streets of the city. Enemies, vigilant and cruel, were plotting his destruction. Would he escape the snares prepared for him? Those were moments of anxiety and earnest prayer. He reached a small gate in the wall of the city. It was opened for him, and with his guide he passed through without hindrance. Once safely outside, the fugitives hastened their flight, and before the legate learned of Luther's departure, he was beyond the reach of his persecutors. Satan and his emissaries were defeated.…
Both passages describe a situation where a religious figure (Luther and Paul) is secretly fleeing from enemies who are plotting to capture or kill them. The element of danger, secret escape, and the presence of enemies are common themes.
Acts 9:25
"Then the disciples took him by night, and let him down by the wall in a basket."
"From Arabia Paul “returned again unto Damascus” ( Galatians 1:17 ), and “preached boldly ... in the name of Jesus.” Unable to withstand the wisdom of his arguments, “the Jews took counsel to kill him.” The gates of the city were diligently guarded day and night to cut off his escape. This crisis led the disciples to seek God earnestly, and finally they “took him by night, and let him down through the wall, lowering him in a basket.” Acts 9:25 , R.V. AA 128.2"
Ellen White directly references Acts 9:25 in this passage.
God had provided a way of escape for His servant in this hour of peril. A vigilant eye had followed Luther's movements, and a true and noble heart had resolved upon his rescue. It was plain that Rome would be satisfied with nothing short of his death; only by concealment could he be preserved from the jaws of the lion. God gave wisdom to Frederick of Saxony to devise a plan for the Reformer's preservation. With the co-operation of true friends the elector's purpose was carried out, and Luther was effectually hidden from friends and foes. Upon his homeward journey he was seized, separated from his attendants, and hurriedly conveyed through the forest to the castle of Wartburg, an isolated mountain fortress. Both his seizure and his concealment were so involved in mystery that even Frederick himself for a long time knew not whither he had been conducted. This ignorance was not without design; so long as the elector knew nothing of Luther's whereabouts, he could reveal nothing. He satisfi…
Both passages describe the secret and protected escape of a key religious figure (Luther and Paul) from danger. The method of escape differs, but the underlying theme of divine protection and concealment is present in both.
Calvin was still in Paris, preparing himself by study, meditation, and prayer for his future labors, and continuing to spread the light. At last, however, suspicion fastened upon him. The authorities determined to bring him to the flames. Regarding himself as secure in his seclusion, he had no thought of danger, when friends came hurrying to his room with the news that officers were on their way to arrest him. At that instant a loud knocking was heard at the outer entrance. There was not a moment to be lost. Some of his friends detained the officers at the door, while others assisted the Reformer to let himself down from a window, and he rapidly made his way to the outskirts of the city. Finding shelter in the cottage of a laborer who was a friend to the reform, he disguised himself in the garments of his host, and, shouldering a hoe, started on his journey. Traveling southward, he again found refuge in the dominions of Margaret. (See D'Aubigne, History of the Reformation in Europe in …
Both passages describe a person escaping danger by being lowered from a wall or window. While the details differ (basket vs. window), the core narrative of a secret escape from authorities is present in both accounts.
Acts 9:26
"And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple."
"After his escape from Damascus, Paul went to Jerusalem, about three years having passed since his conversion. His chief object in making this visit, as he himself declared afterward, was “to see Peter.” Galatians 1:18 . Upon arriving in the city where he had once been well known as “Saul the persecutor,” “he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.” It was difficult for them to believe that so bigoted a Pharisee, and one who had done so much to destroy the church, could become a sincere follower of Jesus. “But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that He had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.” AA 128.3"
The EGW passage directly quotes and elaborates on Acts 9:26, providing context and interpretation. It's more than a thematic parallel; it's a direct use of the verse to support her narrative.
Acts 9:27
"But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus."
Upon hearing this, the disciples received him as one of their number. Soon they had abundant evidence as to the genuineness of his Christian experience. The future apostle to the Gentiles was now in the city where many of his former associates lived, and to these Jewish leaders he longed to make plain the prophecies concerning the Messiah, which had been fulfilled by the advent of the Saviour. Paul felt sure that these teachers in Israel, with whom he had once been so well acquainted, were as sincere and honest as he had been. But he had miscalculated the spirit of his Jewish brethren, and in the hope of their speedy conversion he was doomed to bitter disappointment. Although “he spake boldly in the name of the Lord Jesus, and disputed against the Grecians,” those who stood at the head of the Jewish church refused to believe, but “went about to slay him.” Sorrow filled his heart. He would willingly have yielded up his life if by that means he might bring some to a knowledge of the trut…
The EGW passage directly references and expands upon the events described in Acts 9:27, providing additional details and interpretations. While not a direct quote, it's a clear and intentional reference.
Acts 9:30
"Which when the brethren knew, they brought him down to Cesarea, and sent him forth to Tarsus."
"Upon learning of this vision, the brethren hastened Paul's secret escape from Jerusalem, for fear of his assassination. “They brought him down to Caesarea, and sent him forth to Tarsus.” The departure of Paul suspended for a time the violent opposition of the Jews, and the church had a period of rest, in which many were added to the number of believers. AA 130.3"
The EGW passage directly references and expands upon the events described in Acts 9:30, providing additional details and interpretations. While not a direct quote, it's a clear and intentional reference.
Acts 9:31
"Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied."
"The establishment of churches, the erection of meeting-houses and school-buildings, was extended from city to city, and the tithe was increasing to carry forward the work. Plants were made not only in one place, but in many places, and the Lord was working to increase His forces. GW 435.2"
Both passages describe the growth and expansion of the church. The EGW passage speaks of establishing churches and building meeting houses, while Acts 9:31 describes the churches being multiplied. There is a clear thematic parallel.
Acts 9:32
"And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda."
"Chapter 14—A Seeker for Truth This chapter is based on Acts 9:32-43 ; Acts 10 ; Acts 11:1-18 . In the course of his ministry the apostle Peter visited the believers at Lydda. Here he healed Aeneas, who for eight years had been confined to his bed with palsy. “Aeneas, Jesus Christ maketh thee whole,” the apostle said; “arise, and make thy bed.” “He arose immediately. And all that dwelt at Lydda and Saron saw him, and turned to the Lord.” AA 131"
The EGW passage directly references and summarizes the events described in Acts 9:32.
Acts 9:32-43
"And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda. And there he found a certain man named Eneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Eneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately. And all that dwelt at Lydda and Saron saw him, and turned to the Lord. Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. And it was known throughout all Joppa; and many believed in the Lord. And it came to pass, that he tarried many days in Joppa with one Simon a tanner."
"Chapter 14—A Seeker for Truth This chapter is based on Acts 9:32-43 ; Acts 10 ; Acts 11:1-18 . In the course of his ministry the apostle Peter visited the believers at Lydda. Here he healed Aeneas, who for eight years had been confined to his bed with palsy. “Aeneas, Jesus Christ maketh thee whole,” the apostle said; “arise, and make thy bed.” “He arose immediately. And all that dwelt at Lydda and Saron saw him, and turned to the Lord.” AA 131"
Ellen White directly references Acts 9:32-43 in this passage.
Acts 9:36
"Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did."
"At Joppa, which was near Lydda, there lived a woman named Dorcas, whose good deeds had made her greatly beloved. She was a worthy disciple of Jesus, and her life was filled with acts of kindness. She knew who needed comfortable clothing and who needed sympathy, and she freely ministered to the poor and the sorrowful. Her skillful fingers were more active than her tongue. AA 131.2"
The EGW passage is a clear retelling of the events and description of Dorcas found in Acts 9:36.
"“Mrs. White ceased her work here as she began—poor in this world's goods. Her income from her books— no inconsiderable sum—has been used freely in giving assistance to needy enterprises and needy people. Her heart has always been sympathetic, and her own hands have often ministered to the sick and suffering.... LS 459.3 “The life of Mrs. White lives after her. Enemies she has made by her straightforward teaching and reproof. She has been maligned and slandered. Those who know her best, can best judge her life. She was human, subject to all the infirmities and weaknesses of the race; but she found in Christ a precious Saviour and Helper. He called her to do a most unpopular work, and she responded. He has used her mightily. She has truly been a mother in Israel. LS 460.1"
The EGW passage describes Mrs. White's good works and ministry to the sick and suffering, similar to the description of Tabitha/Dorcas in Acts 9:36, who was known for her good deeds and almsdeeds.
Acts 9:37
"And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber."
"“And it came to pass in those days, that she was sick, and died.” The church in Joppa realized their loss, and hearing that Peter was at Lydda, the believers sent messengers to him, “desiring him that he would not delay to come to them. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them.” In view of the life of service that Dorcas had lived, it is little wonder that they mourned, that warm teardrops fell upon the inanimate clay. AA 131.3"
The EGW passage directly quotes and elaborates on the events described in Acts 9:37.
Acts 9:39
"Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them."
"For two hours preceding the service the body lay in state in front of the rostrum. Guards of honor [There were six guards of honor, two serving at a time,—elders C. S. Longacre, of Washington, D. C.; M. L. Andreasen, of Hutchinson, Minn.; W. A. Westworth, of Chicago, Ill.; E. A. Bristol, of Indianapolis, Ind.; L. H. Christian, of Chicago, Ill.; C. F. McVagh, of Grand Rapids, Mich.] stood by, while thousands passed to look upon the aged and worn servant of Jesus, sleeping her last sleep. In that long procession of humanity were men and women bowed down with the weight of years, who in their prime had often sat under the ministry of her whose loss from the ranks of workers in the cause of God they now mourned. Tears coursed down the cheeks of many a noble pioneer who for upwards of half a century had kept the faith once for all delivered to the saints, and who is still rejoicing in the hope of the final reward that awaits the faithful. LS 463.1"
Both passages describe a scene of mourning and respect for a deceased individual who served their community. The weeping widows in Acts 9:39 showing Dorcas's works are paralleled by the mourners in EGW's account, reflecting on her service. The connection lies in the shared theme of honoring a departed servant of God and the emotional response of those who benefited from their ministry.
Acts 9:40
"But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up."
"The apostle's heart was touched with sympathy as he beheld their sorrow. Then, directing that the weeping friends be sent from the room, he kneeled down and prayed fervently to God to restore Dorcas to life and health. Turning to the body, he said, “Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.” Dorcas had been of great service to the church, and God saw fit to bring her back from the land of the enemy, that her skill and energy might still be a blessing to others, and also that by this manifestation of His power the cause of Christ might be strengthened. AA 132.1"
The EGW passage directly quotes and elaborates on the events described in Acts 9:40.
"Both in public and in private worship it is our privilege to bow on our knees before God when we offer our petitions to Him. Jesus, our example, “kneeled down, and prayed.” Luke 22:41 . Of His disciples it is recorded that they, too, “kneeled down, and prayed.” Acts 9:40 . Paul declared, “I bow my knees unto the Father of our Lord Jesus Christ.” Ephesians 3:14 . In confessing before God the sins of Israel, Ezra knelt. See Ezra 9:5 . Daniel “kneeled upon his knees three times a day, and prayed, and gave thanks before his God.” Daniel 6:10 . PK 48.2"
EGW uses Acts 9:40 as an example to support the principle of kneeling in prayer.
"Our Attitude in Prayer Both in public and in private worship, it is our privilege to bow on our knees before the Lord when we offer our petitions to Him. Jesus, our example, “kneeled down, and prayed.” [ Luke 22:41 .] Of His disciples it is recorded that they, too, “kneeled down, and prayed.” [ Acts 9:40 ; 20:36 ; 21:5 .] Paul declared, “I bow my knees unto the Father of our Lord Jesus Christ.” [ Ephesians 3:14 .] In confessing before God the sins of Israel, Ezra knelt. [See Ezra 9:5 .] Daniel “kneeled upon his knees three times a day, and prayed, and gave thanks before his God.” [ Daniel 6:10 .] GW 178"
Ellen White directly references Acts 9:40 in this passage.