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
John 3:1-17
"There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved."
"Chapter 17— N icodemus This chapter is based on John 3:1-17 . Nicodemus held a high position of trust in the Jewish nation. He was highly educated, and possessed talents of no ordinary character, and he was an honored member of the national council. With others, he had been stirred by the teaching of Jesus. Though rich, learned, and honored, he had been strangely attracted by the humble Nazarene. The lessons that had fallen from the Saviour's lips had greatly impressed him, and he desired to learn more of these wonderful truths. DA 167"
Ellen White directly references John 3:1-17 in this passage.
John 3:1-21
"There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."
"In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit. DA 176.1"
EGW summarizes and comments on the entire encounter between Jesus and Nicodemus as recorded in John 3:1-21. It's more than just a thematic parallel; it's a direct reference to and interpretation of the passage.
John 3:2
"The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
"In the presence of Christ, Nicodemus felt a strange timidity, which he endeavored to conceal under an air of composure and dignity. “Rabbi,” he said, “we know that Thou art a teacher come from God: for no man can do these miracles that Thou doest, except God be with him.” By speaking of Christ's rare gifts as a teacher, and also of His wonderful power to perform miracles, he hoped to pave the way for his interview. His words were designed to express and to invite confidence; but they really expressed unbelief. He did not acknowledge Jesus to be the Messiah, but only a teacher sent from God. DA 168.3"
The EGW passage directly quotes and elaborates on John 3:2, providing commentary on Nicodemus's intentions and the underlying meaning of his words. It's a clear and direct reference.
"He greatly desired an interview with Jesus, but shrank from seeking Him openly. It would be too humiliating for a ruler of the Jews to acknowledge himself in sympathy with a teacher as yet so little known. And should his visit come to the knowledge of the Sanhedrin, it would draw upon him their scorn and denunciation. He resolved upon a secret interview, excusing this on the ground that if he were to go openly, others might follow his example. Learning by special inquiry the Saviour's place of retirement in the Mount of Olives, he waited until the city was hushed in slumber, and then sought Him. DA 168.2"
The EGW passage directly recounts the events of Nicodemus's night visit to Jesus, as described in John 3:2, including his motivations and the secrecy of the meeting.
At this time of peril Nicodemus came forward in fearless avowal of his faith in the crucified Saviour. Nicodemus was a member of the Sanhedrin and with others had been stirred by the teaching of Jesus. As he had witnessed Christ's wonderful works, the conviction had fastened itself upon his mind that this was the Sent of God. Too proud openly to acknowledge himself in sympathy with the Galilean Teacher, he had sought a secret interview. In this interview Jesus had unfolded to him the plan of salvation and His mission to the world, yet still Nicodemus had hesitated. He hid the truth in his heart, and for three years there was little apparent fruit. But while Nicodemus had not publicly acknowledged Christ, he had in the Sanhedrin council repeatedly thwarted the schemes of the priests to destroy Him. When at last Christ had been lifted up on the cross, Nicodemus remembered the words that He had spoken to him in the night interview on the Mount of Olives, “As Moses lifted up the serpent in…
EGW directly references the encounter between Nicodemus and Jesus, including a specific quote from John 3. The passage amplifies the context and Nicodemus's internal struggle, but the connection to John 3:2 is less direct than the reference to the serpent in the wilderness.
"Since hearing Jesus, Nicodemus had anxiously studied the prophecies relating to the Messiah; and the more he searched, the stronger was his conviction that this was the One who was to come. With many others in Israel he had been greatly distressed by the profanation of the temple. He was a witness of the scene when Jesus drove out the buyers and the sellers; he beheld the wonderful manifestation of divine power; he saw the Saviour receiving the poor and healing the sick; he saw their looks of joy, and heard their words of praise; and he could not doubt that Jesus of Nazareth was the Sent of God. DA 168.1"
The EGW passage expands upon the context and motivations behind Nicodemus's statement in John 3:2, providing a narrative backdrop to his recognition of Jesus's divine authority based on his miracles and actions. It amplifies the biblical account.
"In the Teacher sent from God, all true educational work finds its center. Of this work today as verily as of the work He established eighteen hundred years ago, the Saviour speaks in the words— Ed 83.2"
Both passages refer to Jesus as a teacher sent from God. While EGW doesn't directly quote John 3:2, the concept of Jesus being a divinely appointed teacher is central to both texts.
"The words of Jesus had moved their hearts as they had never before been moved by words from human lips. God was seeking to give light to those leaders in Israel, and He used the only means by which they could be reached. In their pride they would have scorned to admit that they could receive instruction from anyone. If Jesus had appeared to be trying to teach them, they would have disdained to listen. But they flattered themselves that they were teaching Him, or at least testing His knowledge of the Scriptures. The youthful modesty and grace of Jesus disarmed their prejudices. Unconsciously their minds were opened to the word of God, and the Holy Spirit spoke to their hearts. DA 80.2"
Both passages deal with leaders in Israel interacting with Jesus, and the EGW passage elaborates on the dynamic of pride and openness to instruction, which is subtly present in John 3:2 where Nicodemus comes to Jesus at night, acknowledging his divine teaching ability.
John 3:3
"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
Here is declared the same truth that Jesus had revealed to Nicodemus when He said, “Except a man be born from above, he cannot see the kingdom of God.” John 3:3 , margin. Not by seeking a holy mountain or a sacred temple are men brought into communion with heaven. Religion is not to be confined to external forms and ceremonies. The religion that comes from God is the only religion that will lead to God. In order to serve Him aright, we must be born of the divine Spirit. This will purify the heart and renew the mind, giving us a new capacity for knowing and loving God. It will give us a willing obedience to all His requirements. This is true worship. It is the fruit of the working of the Holy Spirit. By the Spirit every sincere prayer is indited, and such prayer is acceptable to God. Wherever a soul reaches out after God, there the Spirit's working is manifest, and God will reveal Himself to that soul. For such worshipers He is seeking. He waits to receive them, and to make them His son…
EGW directly quotes John 3:3.
"Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission. DA 171.1"
The EGW passage directly alludes to and expands upon Jesus's statement in John 3:3 about being born again, presenting it as a foundational principle of truth. It's a clear and direct reference.
"The power of Christ alone can work the transformation in heart and mind that all must experience who would partake with Him of the new life in the kingdom of heaven. “Except a man be born again,” the Saviour has said, “he cannot see the kingdom of God.” John 3:3 . The religion that comes from God is the only religion that can lead to God. In order to serve Him aright, we must be born of the divine Spirit. This will lead to watchfulness. It will purify the heart and renew the mind, and give us a new capacity for knowing and loving God. It will give us willing obedience to all His requirements. This is true worship. 9T 156.1"
EGW directly quotes John 3:3.
"The only hope for these souls is to realize in themselves the truth of Christ's words to Nicodemus, “Ye must be born again.” “Except a man be born from above, he can not see the kingdom of God.” John 3:7, 3 , margin. COL 48.3"
EGW directly quotes John 3:7 and 3, making this a clear explicit allusion.
"The apostle urged the Galatians to leave the false guides by whom they had been misled, and to return to the faith that had been accompanied by unmistakable evidences of divine approval. The men who had attempted to lead them from their belief in the gospel were hypocrites, unholy in heart and corrupt in life. Their religion was made up of a round of ceremonies, through the performance of which they expected to gain the favor of God. They had no desire for a gospel that called for obedience to the word, “Except a man be born again, he cannot see the kingdom of God.” John 3:3 . They felt that a religion based on such a doctrine, required too great a sacrifice, and they clung to their errors, deceiving themselves and others. AA 386.2"
Ellen White directly references John 3:3 in this passage.
"Instead of recognizing this salutation, Jesus bent His eyes upon the speaker, as if reading his very soul. In His infinite wisdom He saw before Him a seeker after truth. He knew the object of this visit, and with a desire to deepen the conviction already resting upon His listener's mind, He came directly to the point, saying solemnly, yet kindly, “Verily, verily, I say unto thee, Except a man be born from above, he cannot see the kingdom of God.” John 3:3 , margin. DA 168.4"
Ellen White directly references John 3:3 in this passage.
"The men and women at the head of a mission need close connection with God, in order to keep themselves pure and to know how to manage the youth discreetly, so that the thoughts of all shall be untainted, uncorrupted. Let the lessons given be of an elevated, ennobling character, that the mind may be filled with pure, Christlike thoughts. “Every man that hath this hope in him purifieth himself, even as He is pure.” [ John 3:3 .] As God is pure in His sphere, so man is to be pure in his. And he will be pure if Christ is formed within, the hope of glory; for he will imitate Christ's life and reflect His character. GW 366.1"
Ellen White directly references John 3:3 in this passage.
"“Except a man be born again, he cannot see the kingdom of God.” John 3:3 . He may conjecture and imagine, but without the eye of faith he cannot see the treasure. Christ gave His life to secure for us this inestimable treasure; but without regeneration through faith in His blood, there is no remission of sins, no treasure for any perishing soul. COL 112.5"
Ellen White directly references John 3:3 in this passage.
"Not all the wisdom and skill of man can produce life in the smallest object in nature. It is only through the life which God Himself has imparted, that either plant or animal can live. So it is only through the life from God that spiritual life is begotten in the hearts of men. Unless a man is “born from above,” he cannot become a partaker of the life which Christ came to give. John 3:3 , margin. SC 67.2"
Ellen White directly references John 3:3 in this passage.
"The Saviour said, “Except a man be born from above,” unless he shall receive a new heart, new desires, purposes, and motives, leading to a new life, “he cannot see the kingdom of God.” John 3:3 , margin. The idea that it is necessary only to develop the good that exists in man by nature, is a fatal deception. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” “Marvel not that I said unto thee, Ye must be born again.” 1 Corinthians 2:14 ; John 3:7 . Of Christ it is written, “In Him was life; and the life was the light of men”—the only “name under heaven given among men, whereby we must be saved.” John 1:4 ; Acts 4:12 . SC 18.2"
Ellen White directly references John 3:3 in this passage.
Had the unbelievers with whom you have associated seen in you the transforming power of the truth, they would have had an argument in favor of Christianity which they could not controvert. You might thus have reflected a clear, sharp light to the world; but instead of this you have mingled with the world and imbibed its spirit. My brother, you must be born again. A mere form of Christianity is not of the least value. It is destitute of saving power, having in it no reformative energy. A religion which is confined to Sabbath worship emits no rays of light to others. I entreat you to examine your own heart closely. You have a combative, contentious spirit, and you are cultivating instead of repressing that spirit. You should make a decided change, and cultivate meekness, faith, humility, and love. Your soul is in peril; you will surely be subject to the strong delusions of Satan unless you stop where you are and press against the current of worldliness and ambition. Your relations with t…
EGW directly states 'you must be born again,' which is a clear reference to the teaching of Jesus in John 3:3. The passage emphasizes the necessity of spiritual rebirth, aligning with the core message of the verse.
"But man cannot transform himself by the exercise of his will. He possesses no power by which this change can be effected. The leaven—something wholly from without—must be put into the meal before the desired change can be wrought in it. So the grace of God must be received by the sinner before he can be fitted for the kingdom of glory. All the culture and education which the world can give will fail of making a degraded child of sin a child of heaven. The renewing energy must come from God. The change can be made only by the Holy Spirit. All who would be saved, high or low, rich or poor, must submit to the working of this power. COL 96.2"
Both passages emphasize the necessity of divine intervention for spiritual transformation. John 3:3 highlights the need to be 'born again,' while the EGW quote stresses that humans cannot transform themselves and need God's grace and the Holy Spirit. The 'born again' concept is directly related to the 'renewing energy' from God.
"God experience the new birth, their honesty, their uprightness, their fidelity, their steadfast principles, will unfailingly reveal it. CT 251.3"
EGW directly references the concept of the 'new birth,' which is central to John 3:3.
"The apostle showed that religion does not consist in rites and ceremonies, creeds and theories. If it did, the natural man could understand it by investigation, as he understands worldly things. Paul taught that religion is a practical, saving energy, a principle wholly from God, a personal experience of God's renewing power upon the soul. AA 451.3"
Both passages emphasize the necessity of a spiritual rebirth or renewal. John 3:3 speaks of being 'born again,' while EGW speaks of 'a personal experience of God's renewing power upon the soul.' The principle of spiritual transformation is central to both.
"When questions arise upon which we are uncertain, let us ask, What saith the Scripture? And if the Scripture is silent upon the question at issue, let it not be made the subject of discussion. Let those who wish for something new, seek for that newness of life resulting from the new birth. Let them purify their souls by obeying the truth, and act in harmony with the instruction that Christ has given. GW 314.4"
Both passages connect to the idea of spiritual renewal and transformation. EGW's reference to 'newness of life resulting from the new birth' is a clear echo of the concept of being 'born again' in John 3:3.
"Not by the decisions of courts or councils or legislative assemblies, not by the patronage of worldly great men, is the kingdom of Christ established, but by the implanting of Christ's nature in humanity through the work of the Holy Spirit. “As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 1:12, 13 . Here is the only power that can work the uplifting of mankind. And the human agency for the accomplishment of this work is the teaching and practicing of the word of God. DA 509.4"
Both passages discuss the concept of being 'born again' or becoming a child of God. John 3:3 explicitly states the need for spiritual rebirth to see the kingdom of God, while the EGW passage, building on John 1:12-13, emphasizes the implanting of Christ's nature through the Holy Spirit as the means to uplift mankind. The connection is thematic, as both passages address the spiritual transformation necessary for entering God's kingdom.
"Christ came to demonstrate the value of the divine principles by revealing their power for the regeneration of humanity. He came to teach how these principles are to be developed and applied. Ed 77.1"
Both passages discuss the necessity of a transformation or regeneration to understand and enter the kingdom of God. EGW frames it as understanding and applying divine principles, while John 3:3 speaks of being 'born again.'
John 3:3-8
"Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit."
"The great truth of the conversion of the heart by the Holy Spirit is presented in Christ's words to Nicodemus: “Verily, verily, I say unto thee, Except a man be born from above, he can not see the kingdom of God.... That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth. So is every one that is born of the Spirit.” John 3:3-8 , margin. COL 98.1"
Ellen White directly references John 3:3-8 in this passage.
John 3:4
"Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born?"
"Now the rabbis exclaimed angrily, “How can this Man give us His flesh to eat?” They affected to understand His words in the same literal sense as did Nicodemus when he asked, “How can a man be born when he is old?” John 3:4 . To some extent they comprehended the meaning of Jesus, but they were not willing to acknowledge it. By misconstruing His words, they hoped to prejudice the people against Him. DA 389.1"
Ellen White directly references John 3:4 in this passage.
"Surprised out of his self-possession, he answered Christ in words full of irony, “How can a man be born when he is old?” Like many others when cutting truth is brought home to the conscience, he revealed the fact that the natural man receiveth not the things of the Spirit of God. There is in him nothing that responds to spiritual things; for spiritual things are spiritually discerned. DA 171.4"
EGW directly quotes and comments on John 3:4, making it an explicit allusion.
"The figure of the new birth, which Jesus had used, was not wholly unfamiliar to Nicodemus. Converts from heathenism to the faith of Israel were often compared to children just born. Therefore he must have perceived that the words of Christ were not to be taken in a literal sense. But by virtue of his birth as an Israelite he regarded himself as sure of a place in the kingdom of God. He felt that he needed no change. Hence his surprise at the Saviour's words. He was irritated by their close application to himself. The pride of the Pharisee was struggling against the honest desire of the seeker after truth. He wondered that Christ should speak to him as He did, not respecting his position as ruler in Israel. DA 171.3"
The EGW passage discusses Nicodemus's misunderstanding and assumptions based on his Jewish identity, which is thematically related to the idea that outward identity doesn't guarantee salvation, as discussed in Romans 2:28-29. However, the connection is not a direct allusion, but rather a parallel in the underlying theme.
John 3:5
"Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
"But the Saviour did not meet argument with argument. Raising His hand with solemn, quiet dignity, He pressed the truth home with greater assurance, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Nicodemus knew that Christ here referred to water baptism and the renewing of the heart by the Spirit of God. He was convinced that he was in the presence of the One whom John the Baptist had foretold. DA 171.5"
The EGW passage directly quotes and interprets John 3:5, placing it within the context of the conversation between Jesus and Nicodemus.
John 3:6
"That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."
Jesus continued: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” By nature the heart is evil, and “who can bring a clean thing out of an unclean? not one.” Job 14:4 . No human invention can find a remedy for the sinning soul. “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” “Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” Romans 8:7 ; Matthew 15:19 . The fountain of the heart must be purified before the streams can become pure. He who is trying to reach heaven by his own works in keeping the law is attempting an impossibility. There is no safety for one who has merely a legal religion, a form of godliness. The Christian's life is not a modification or improvement of the old, but a transformation of nature. There is a death to self and sin, and a new life altogether. This change can be brought about only by the effectual work…
EGW directly quotes John 3:6.
John 3:7
"Marvel not that I said unto thee, Ye must be born again."
"The Saviour said, “Except a man be born from above,” unless he shall receive a new heart, new desires, purposes, and motives, leading to a new life, “he cannot see the kingdom of God.” John 3:3 , margin. The idea that it is necessary only to develop the good that exists in man by nature, is a fatal deception. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” “Marvel not that I said unto thee, Ye must be born again.” 1 Corinthians 2:14 ; John 3:7 . Of Christ it is written, “In Him was life; and the life was the light of men”—the only “name under heaven given among men, whereby we must be saved.” John 1:4 ; Acts 4:12 . SC 18.2"
Ellen White directly references John 3:7 in this passage.
John 3:8
"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit."
"The Son of God compared the operations of the Holy Spirit to the wind, which “bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth.” Again, we read in the Sacred Record that the world's Redeemer rejoiced in spirit and said: “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” 4T 585.3"
EGW directly quotes John 3:8.
"Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.” DA 172.2"
EGW directly quotes John 3:8.
A person may not be able to tell the exact time or place, or trace all the chain of circumstances in the process of conversion; but this does not prove him to be unconverted. Christ said to Nicodemus, “The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.” John 3:8 . Like the wind, which is invisible, yet the effects of which are plainly seen and felt, is the Spirit of God in its work upon the human heart. That regenerating power, which no human eye can see, begets a new life in the soul; it creates a new being in the image of God. While the work of the Spirit is silent and imperceptible, its effects are manifest. If the heart has been renewed by the Spirit of God, the life will bear witness to the fact. While we cannot do anything to change our hearts or to bring ourselves into harmony with God; while we must not trust at all to ourselves or our good works, our lives …
Ellen White directly references John 3:8 in this passage.
The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted pr…
The EGW passage directly alludes to John 3:8, using the wind analogy to explain the work of the Holy Spirit. The language and concept are very similar.
"While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God. DA 173.1"
The EGW passage elaborates on the analogy of the wind and the Spirit, drawing parallels between the invisible nature of the wind and the transformative power of the Spirit, as introduced in John 3:8.
John 3:9
"Nicodemus answered and said unto him, How can these things be?"
"There are thousands today who need to learn the same truth that was taught to Nicodemus by the uplifted serpent. They depend on their obedience to the law of God to commend them to His favor. When they are bidden to look to Jesus, and believe that He saves them solely through His grace, they exclaim, “How can these things be?” DA 175.3"
The EGW passage directly quotes Nicodemus's question from John 3:9, making a clear and intentional connection.
"While Jesus was speaking, some gleams of truth penetrated the ruler's mind. The softening, subduing influence of the Holy Spirit impressed his heart. Yet he did not fully understand the Saviour's words. He was not so much impressed by the necessity of the new birth as by the manner of its accomplishment. He said wonderingly, “How can these things be?” DA 173.3"
EGW directly quotes John 3:9, making it an explicit allusion.
John 3:10
"Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?"
“Art thou a master of Israel, and knowest not these things?” Jesus asked. Surely one entrusted with the religious instruction of the people should not be ignorant of truths so important. His words conveyed the lesson that instead of feeling irritated over the plain words of truth, Nicodemus should have had a very humble opinion of himself, because of his spiritual ignorance. Yet Christ spoke with such solemn dignity, and both look and tone expressed such earnest love, that Nicodemus was not offended as he realized his humiliating condition. DA 173.4 But as Jesus explained that His mission on earth was to establish a spiritual instead of a temporal kingdom, His hearer was troubled. Seeing this, Jesus added, “If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?” If Nicodemus could not receive Christ's teaching, illustrating the work of grace upon the heart, how could he comprehend the nature of His glorious heavenly kingdom? Not d…
The EGW passage directly quotes and elaborates on John 3:10, providing context and interpretation of Jesus' question to Nicodemus.
"We may have flattered ourselves, as did Nicodemus, that our life has been upright, that our moral character is correct, and think that we need not humble the heart before God, like the common sinner: but when the light from Christ shines into our souls, we shall see how impure we are; we shall discern the selfishness of motive, the enmity against God, that has defiled every act of life. Then we shall know that our own righteousness is indeed as filthy rags, and that the blood of Christ alone can cleanse us from the defilement of sin, and renew our hearts in His own likeness. SC 28.3"
The EGW passage mentions Nicodemus and his self-righteousness. John 3:10 is part of the conversation with Nicodemus, but the specific verse doesn't directly relate to the self-righteousness theme. The connection is weak, but present.
John 3:11-13
"Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven."
"Jesus knew that whatever was presented that was out of harmony with what he came to earth to unfold, was false and delusive. But he said, “Every one that is of the truth heareth my voice.” [ John 18:37 .] Having stood in the counsels of God, having dwelt in the everlasting heights of the sanctuary, all elements of truth were in him, and of him; for he was one with God. “Verily, verily, I say unto thee, We speak what we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” [ John 3:11-13 .] “Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar.” [ Proverbs 30:5, 6 .]— The Review and Herald, December 1, 1891 . CE 88.1"
Ellen White directly references John 3:11-13 in this passage.
John 3:14
"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:"
"The ordinances that point to our Lord's humiliation and suffering are regarded too much as a form. They were instituted for a purpose. Our senses need to be quickened to lay hold of the mystery of godliness. It is the privilege of all to comprehend, far more than we do, the expiatory sufferings of Christ. “As Moses lifted up the serpent in the wilderness,” even so has the Son of man been lifted up, “that whosoever believeth in Him should not perish, but have eternal life.” John 3:14, 15 . To the cross of Calvary, bearing a dying Saviour, we must look. Our eternal interests demand that we show faith in Christ. DA 660.2"
The EGW passage directly quotes John 3:14 and explicitly connects it to the cross of Calvary and the need for faith in Christ. The reference to Moses lifting up the serpent is central to the point being made.
"How, then, are we to be saved? “As Moses lifted up the serpent in the wilderness,” so the Son of man has been lifted up, and everyone who has been deceived and bitten by the serpent may look and live. “Behold the Lamb of God, which taketh away the sin of the world.” John 1:29 . The light shining from the cross reveals the love of God. His love is drawing us to Himself. If we do not resist this drawing, we shall be led to the foot of the cross in repentance for the sins that have crucified the Saviour. Then the Spirit of God through faith produces a new life in the soul. The thoughts and desires are brought into obedience to the will of Christ. The heart, the mind, are created anew in the image of Him who works in us to subdue all things to Himself. Then the law of God is written in the mind and heart, and we can say with Christ, “I delight to do Thy will, O my God.” Psalm 40:8 . DA 175.5"
EGW directly quotes John 3:14.
Nicodemus, when he saw Jesus lifted up on the cross, remembered His words spoken by night in the Mount of Olives: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.” John 3:14, 15 . On that Sabbath, when Christ lay in the grave, Nicodemus had opportunity for reflection. A clearer light now illuminated his mind, and the words which Jesus had spoken to him were no longer mysterious. He felt that he had lost much by not connecting himself with the Saviour during His life. Now he recalled the events of Calvary. The prayer of Christ for His murderers and His answer to the petition of the dying thief spoke to the heart of the learned councilor. Again he looked upon the Saviour in His agony; again he heard that last cry, “It is finished,” spoken like the words of a conqueror. Again he beheld the reeling earth, the darkened heavens, the rent veil, the shivered rocks, and his fait…
EGW directly quotes John 3:14 and explicitly connects it to Nicodemus's reflection on the crucifixion. The passage clearly alludes to and expands upon the meaning of the verse in relation to Christ's sacrifice.
"“As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.” John 3:14 . As the eyes of all Israel had been directed to the uplifted serpent, the symbol appointed for their healing, so all eyes must be drawn to Christ, the sacrifice that brought salvation to the lost world. DA 485.3"
The EGW passage directly quotes John 3:14 and elaborates on its meaning.
Hitherto He had refrained from making known to them anything relative to His sufferings and death. In His conversation with Nicodemus He had said, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.” John 3:14, 15 . But the disciples did not hear this, and had they heard, would not have understood. But now they have been with Jesus, listening to His words, beholding His works, until, notwithstanding the humility of His surroundings, and the opposition of priests and people, they can join in the testimony of Peter, “Thou art the Christ, the Son of the living God.” Now the time has come for the veil that hides the future to be withdrawn. “From that time forth began Jesus to show unto His disciples, how that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” DA 415.2 Speechless with…
The EGW passage directly quotes John 3:14 and discusses its significance in relation to Jesus' mission.
"Nicodemus was being drawn to Christ. As the Saviour explained to him concerning the new birth, he longed to have this change wrought in himself. By what means could it be accomplished? Jesus answered the unspoken question: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.” DA 174.3"
The EGW passage directly quotes and references John 3:14 in the context of Nicodemus and the new birth, making it a clear and explicit allusion.
At this time of peril Nicodemus came forward in fearless avowal of his faith in the crucified Saviour. Nicodemus was a member of the Sanhedrin and with others had been stirred by the teaching of Jesus. As he had witnessed Christ's wonderful works, the conviction had fastened itself upon his mind that this was the Sent of God. Too proud openly to acknowledge himself in sympathy with the Galilean Teacher, he had sought a secret interview. In this interview Jesus had unfolded to him the plan of salvation and His mission to the world, yet still Nicodemus had hesitated. He hid the truth in his heart, and for three years there was little apparent fruit. But while Nicodemus had not publicly acknowledged Christ, he had in the Sanhedrin council repeatedly thwarted the schemes of the priests to destroy Him. When at last Christ had been lifted up on the cross, Nicodemus remembered the words that He had spoken to him in the night interview on the Mount of Olives, “As Moses lifted up the serpent in…
Ellen White directly references John 3:14 in this passage.
"Those who had been bitten by the serpents might have delayed to look. They might have questioned how there could be efficacy in that brazen symbol. They might have demanded a scientific explanation. But no explanation was given. They must accept the word of God to them through Moses. To refuse to look was to perish. DA 175.1"
The EGW passage directly references the event of Moses lifting up the serpent and connects it to the need to accept God's word, which is the core of John 3:14's symbolism.
"But Jesus was acquainted with the soil into which He cast the seed. The words spoken at night to one listener in the lonely mountain were not lost. For a time Nicodemus did not publicly acknowledge Christ, but he watched His life, and pondered His teachings. In the Sanhedrin council he repeatedly thwarted the schemes of the priests to destroy Him. When at last Jesus was lifted up on the cross, Nicodemus remembered the teaching upon Olivet: “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life.” The light from that secret interview illumined the cross upon Calvary, and Nicodemus saw in Jesus the world's Redeemer. DA 176.2"
EGW directly quotes and interprets John 3:14 in the context of Nicodemus's understanding of the crucifixion.
"The lifting up of the brazen serpent was to teach Israel an important lesson. They could not save themselves from the fatal effect of the poison in their wounds. God alone was able to heal them. Yet they were required to show their faith in the provision which He had made. They must look in order to live. It was their faith that was acceptable with God, and by looking upon the serpent their faith was shown. They knew that there was no virtue in the serpent itself, but it was a symbol of Christ; and the necessity of faith in His merits was thus presented to their minds. Heretofore many had brought their offerings to God, and had felt that in so doing they made ample atonement for their sins. They did not rely upon the Redeemer to come, of whom these offerings were only a type. The Lord would now teach them that their sacrifices, in themselves, had no more power or virtue than the serpent of brass, but were, like that, to lead their minds to Christ, the great sin offering. PP 430.3"
EGW directly references and interprets the event described in John 3:14, drawing a parallel between the lifting up of the serpent and the lifting up of Christ.
John 3:14-15
"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life."
He followed the Saviour to Gethsemane, and beheld the agony in the garden, the betrayal, the mockery and scourging—the crucifixion. Moses saw that as he had lifted up the serpent in the wilderness, so the Son of God must be lifted up, that whosoever would believe on Him “should not perish, but have eternal life.” John 3:15 . Grief, indignation, and horror filled the heart of Moses as he viewed the hypocrisy and satanic hatred manifested by the Jewish nation against their Redeemer, the mighty Angel who had gone before their fathers. He heard Christ's agonizing cry, “My God, My God, why hast Thou forsaken Me?” Mark 15:34 . He saw Him lying in Joseph's new tomb. The darkness of hopeless despair seemed to enshroud the world. But he looked again, and beheld Him coming forth a conqueror, and ascending to heaven escorted by adoring angels and leading a multitude of captives. He saw the shining gates open to receive Him, and the host of heaven with songs of triumph welcoming their Commander. A…
EGW directly quotes John 3:14-15, referencing the lifting up of the serpent in the wilderness as a type of Christ's crucifixion, and connects it to Moses' vision.
John 3:14-16
"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
"were made to see themselves as they were, sinful and polluted, and Christ as their friend and Redeemer. Christ was lifted up, Christ was glorified, through the power of the Holy Spirit resting upon men. By faith these believers saw Him as the One who had borne humiliation, suffering, and death that they might not perish but have everlasting life. The revelation of Christ by the Spirit brought to them a realizing sense of His power and majesty, and they stretched forth their hands to Him by faith, saying, “I believe.” COL 118.3"
EGW's passage directly alludes to John 3:14-16 by mentioning Christ being 'lifted up' and the promise of everlasting life through belief in Him. The connection is clear and intentional.
John 3:15
"That whosoever believeth in him should not perish, but have eternal life."
He followed the Saviour to Gethsemane, and beheld the agony in the garden, the betrayal, the mockery and scourging—the crucifixion. Moses saw that as he had lifted up the serpent in the wilderness, so the Son of God must be lifted up, that whosoever would believe on Him “should not perish, but have eternal life.” John 3:15 . Grief, indignation, and horror filled the heart of Moses as he viewed the hypocrisy and satanic hatred manifested by the Jewish nation against their Redeemer, the mighty Angel who had gone before their fathers. He heard Christ's agonizing cry, “My God, My God, why hast Thou forsaken Me?” Mark 15:34 . He saw Him lying in Joseph's new tomb. The darkness of hopeless despair seemed to enshroud the world. But he looked again, and beheld Him coming forth a conqueror, and ascending to heaven escorted by adoring angels and leading a multitude of captives. He saw the shining gates open to receive Him, and the host of heaven with songs of triumph welcoming their Commander. A…
Ellen White directly references John 3:15 in this passage.
John 3:16
"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
"God's love has been expressed in His matchless grace. The thought that "God so loved the world, that He gave His only-begotten Son," is the foundation of all hope for fallen humanity."
Ellen White directly quotes John 3:16 and identifies it as the foundation of all hope for humanity.
"Chapter 77—God's Love for Sinners Dear Brother P, I see by your letter that you are in a state of unbelief, questioning whether there is hope in your case. As Christ's ambassador I would say to you: “Hope thou in God.” He “so loved the world, that He gave His only- begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” Now cannot you take courage from this gracious promise? Satan may tell you many times that you are a sinner; but you can answer: “True, I am a sinner; but ‘Christ Jesus came into the world to save sinners.’” 5T 629"
EGW directly quotes John 3:16.
"Of every Christian the Lord requires growth in efficiency and capability in every line. Christ has paid us our wages, even His own blood and suffering, to secure our willing service. He came to our world to give us an example of how we should work, and what spirit we should bring into our labor. He desires us to study how we can best advance His work and glorify His name in the world, crowning with honor, with the greatest love and devotion, the Father who “so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . COL 330.4"
EGW directly quotes John 3:16.
By His life and His death, Christ has achieved even more than recovery from the ruin wrought through sin. It was Satan's purpose to bring about an eternal separation between God and man; but in Christ we become more closely united to God than if we had never fallen. In taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken. Through the eternal ages He is linked with us. “God so loved the world, that He gave His only-begotten Son.” John 3:16 . He gave Him not only to bear our sins, and to die as our sacrifice; He gave Him to the fallen race. To assure us of His immutable counsel of peace, God gave His only- begotten Son to become one of the human family, forever to retain His human nature. This is the pledge that God will fulfill His word. “Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder.” God has adopted human nature in the person of His Son, and has carried the same into the highest heaven. It is …
The EGW passage directly quotes John 3:16 and builds upon its meaning, making it a clear explicit allusion.
"If the man who feels that he is called of God to be a minister will humble himself and learn of Christ, he will become a true teacher. What we need in our camp meetings is a ministry vivified by the Holy Spirit. There must be less sermonizing and more tact to educate the people in practical religion. They must be impressed with the fact that Christ is salvation to all who believe. “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . There are grand themes on which the gospel minister may dwell. Christ has said: “He that believeth on Me hath everlasting life.” John 6:47 . 6T 88.2"
The EGW passage directly quotes John 3:16, making it an explicit allusion.
"God is love. He has shown that love in the gift of Christ. When “He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life,” He withheld nothing from His purchased possession. ( John 3:16 .) He gave all heaven, from which we may draw strength and efficiency, that we be not repulsed or overcome by our great adversary. But the love of God does not lead Him to excuse sin. He did not excuse it in Satan; He did not excuse it in Adam or in Cain; nor will He excuse it in any other of the children of men. He will not connive at our sins or overlook our defects of character. He expects us to overcome in His name. COL 316.3"
EGW directly quotes John 3:16.
There are many souls to be brought to the saving knowledge of the truth. The prodigal is far from his Father's house, perishing with hunger. He is to be the object of our compassion. Do you ask: “How does God regard those who are perishing in their sins?” I point you to Calvary. God “gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . Think of the Saviour's matchless love. While we were yet sinners, Christ died to save us from eternal death. In return for the great love wherewith Christ has loved you, you are to bring to Him your thank offering. You are to make a gratitude offering of yourself. Your time, your talents, your means—all are to flow to the world in a tide of love for the saving of the lost. Jesus has made it possible for you to accept His love and in happy co-operation with Him to work under its fragrant influence. He requires you to use your possessions in unselfish service, that His plan for the salvation…
The EGW passage directly quotes John 3:16, making it an explicit allusion.
"It was a costly sacrifice that the Lord of heaven made. Divine benevolence was stirred to its unfathomable depths; it was impossible for God to give more. He “so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . Why is our gratitude so limited? It is only as a ripple on the surface, compared with the great tide of love that flows to us from the Father. 9T 59.4"
EGW directly quotes John 3:16.
"Chapter 33—Our Duty to the World “God so loved the world, that He gave His only begotten Son.” He “sent not His Son into the world to condemn the world; but that the world through Him might be saved.” John 3:16, 17 . The love of God embraces all mankind. Christ, in giving the commission to the disciples, said: “Go ye into all the world, and preach the gospel to every creature.” Mark 16:15 . 6T 273"
EGW directly quotes John 3:16.
"God could not do more for man than He has done in giving His beloved Son, nor could He do less and yet secure the redemption of man and maintain the dignity of the divine law. He poured out in our behalf the whole treasure of heaven; for in giving His Son He threw open to us the golden gates of heaven, making one infinite gift to those who shall accept the sacrifice and return to their allegiance to God. Christ came to our world with love as broad as eternity in His heart, offering to make man heir of all His riches and glory. In this act He unveiled to man the character of His Father, showing to every human being that God can be just and yet the justifier of him that believeth in Jesus. 4T 418.2"
The EGW passage explicitly references God giving His Son and the implications of that act for salvation, mirroring the core message of John 3:16.
"“God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . Jehovah did not deem the plan of salvation complete while invested only with His love. He has placed at His altar an Advocate clothed in our nature. As our Intercessor, Christ's office work is to introduce us to God as His sons and daughters. He intercedes in behalf of those who receive Him. With His own blood He has paid their ransom. By virtue of His merits He gives them power to become members of the royal family, children of the heavenly King. And the Father demonstrates His infinite love for Christ by receiving and welcoming Christ's friends as His friends. He is satisfied with the atonement made. He is glorified by the incarnation, the life, death, and mediation of His Son. 8T 177.2"
The EGW passage directly quotes John 3:16 and builds upon its meaning to explain the plan of salvation.
"worship. Let us cultivate the meekness of Christ. He was the Majesty of heaven, the only-begotten Son of God. Yet “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . 9T 208.2"
Ellen White directly references John 3:16 in this passage.
"wilderness, so was the coming Redeemer to be lifted up, “that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . AA 226.3"
Ellen White directly references John 3:16 in this passage.
"The breadth of gospel medical missionary work is not understood. The medical missionary work now called for is that outlined in the commission which Christ gave to His disciples just before His ascension. “All power is given unto Me in heaven and in earth,” He said. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.” Matthew 28:18-20 . 8T 204.1 These words point out our field and our work. Our field is the world; our work the proclamation of the truths which Christ came to our world to proclaim. Men and women are to have opportunity to gain a knowledge of present truth, an opportunity to know that Christ is their Saviour, that God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . 8T 204.2"
Ellen White directly references John 3:16 in this passage.
"“God so loved, ... that He gave,” “gave His only-begotten Son,” that we should not perish, but have everlasting life. “Christ ... hath loved us, and hath given Himself for us.” If we love we shall give. “Not to be ministered unto, but to minister” is the great lesson which we are to learn and to teach. John 3:16 ; Ephesians 5:2 ; Matthew 20:28 . MH 396.4"
Ellen White directly references John 3:16 in this passage.
"In Eden, man fell from his high estate and through transgression became subject to death. It was seen in heaven that human beings were perishing, and the compassion of God was stirred. At infinite cost He devised a means of relief. He “so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . There was no hope for the transgressor except through Christ. God saw that “there was no man, and wondered that there was no intercessor: therefore His arm brought salvation unto Him; and His righteousness, it sustained Him.” Isaiah 59:16 . 8T 25.2"
Ellen White directly references John 3:16 in this passage.
"Worldly Amusements If there is anything in our world that should inspire enthusiasm, it is the cross of Calvary. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not.” 1 John 3:1 . “For God so loved the world, that He gave His only- begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . Christ is to be accepted, believed on, and exalted. This is to be the theme of conversation—the preciousness of Christ.... CT 338"
Ellen White directly references John 3:16 in this passage.
God claims the whole earth as His vineyard. Though now in the hands of the usurper, it belongs to God. By redemption no less than by creation it is His. For the world Christ's sacrifice was made. “God so loved the world, that He gave His only begotten Son.” John 3:16 . It is through that one gift that every other is imparted to men. Daily the whole world receives blessing from God. Every drop of rain, every ray of light shed on our unthankful race, every leaf and flower and fruit, testifies to God's long forbearance and His great love. COL 301.3 And what returns are made to the great Giver? How are men treating the claims of God? To whom are the masses of mankind giving the service of their lives? They are serving mammon. Wealth, position, pleasure in the world, is their aim. Wealth is gained by robbery, not of man only, but of God. Men are using His gifts to gratify their selfishness. Everything they can grasp is made to minister to their greed and their love of selfish pleasure. COL …
Ellen White directly references John 3:16 in this passage.
"The Glory of the Cross The revelation of God's love to man centers in the cross. Its full significance tongue cannot utter, pen cannot portray, the mind of man cannot comprehend. Looking upon the cross of Calvary, we can only say, “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . MH 423"
Ellen White directly references John 3:16 in this passage.
"Before the Father He pleaded in the sinner's behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—“the counsel of peace” ( Zechariah 6:13 ) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is “the Lamb slain from the foundation of the world” ( Revelation 13:8 ); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which “passeth knowledge”? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore. PP 63.3"
Ellen White directly references John 3:16 in this passage.
"To the curious crowd pressing about Jesus there was imparted no vital power. But the suffering woman who touched Him in faith received healing. So in spiritual things does the casual contact differ from the touch of faith. To believe in Christ merely as the Saviour of the world can never bring healing to the soul. The faith that is unto salvation is not a mere assent to the truth of the gospel. True faith is that which receives Christ as a personal Saviour. God gave His only-begotten Son, that I, by believing in Him, “should not perish, but have everlasting life.” John 3:16 . When I come to Christ, according to His word, I am to believe that I receive His saving grace. The life that I now live, I am to “live by the faith of the Son of God, who loved me, and gave Himself for me.” Galatians 2:20 . MH 62.1"
Ellen White directly references John 3:16 in this passage.
"The infinite value of the sacrifice required for our redemption reveals the fact that sin is a tremendous evil. God might have wiped out this foul blot from His creation by sweeping the sinner from the face of the earth. But He “so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . Why are not all who claim to love God seeking to enlighten their neighbors and their associates, that they may not longer neglect this great salvation? 6T 66.3"
Ellen White directly references John 3:16 in this passage.
"The plan for our redemption was not an afterthought, a plan formulated after the fall of Adam. It was a revelation of “the mystery which hath been kept in silence through times eternal.” Romans 16:25 , R. V. It was an unfolding of the principles that from eternal ages have been the foundation of God's throne. From the beginning, God and Christ knew of the apostasy of Satan, and of the fall of man through the deceptive power of the apostate. God did not ordain that sin should exist, but He foresaw its existence, and made provision to meet the terrible emergency. So great was His love for the world, that He covenanted to give His only-begotten Son, “that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . DA 22.2"
Ellen White directly references John 3:16 in this passage.
"To us, as to Peter, the word is spoken, “Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not.” Luke 22:31, 32 . Thank God, we are not left alone. He who “so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” ( John 3:16 ), will not desert us in the battle with the adversary of God and man. “Behold,” He says, “I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.” Luke 10:19 . MB 119.1"
Ellen White directly references John 3:16 in this passage.
"The Glory of the Cross The revelation of God's love to men centers in the cross. Its full significance tongue cannot utter; pen cannot portray; the mind of man cannot comprehend. Looking upon the cross of Calvary we can only say: “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . 8T 287"
Ellen White directly references John 3:16 in this passage.
"But this great sacrifice was not made in order to create in the Father's heart a love for man, not to make Him willing to save. No, no! “God so loved the world, that He gave His only-begotten Son.” John 3:16 . The Father loves us, not because of the great propitiation, but He provided the propitiation because He loves us. Christ was the medium through which He could pour out His infinite love upon a fallen world. “God was in Christ, reconciling the world unto Himself.” 2 Corinthians 5:19 . God suffered with His Son. In the agony of Gethsemane, the death of Calvary, the heart of Infinite Love paid the price of our redemption. SC 13.2"
Ellen White directly references John 3:16 in this passage.
The Teacher from heaven, no less a personage than the Son of God, came to earth to reveal the character of the Father to men, that they might worship him in spirit and in truth. Christ revealed to men the fact that the strictest adherence to ceremony and form would not save them; for the kingdom of God was spiritual in its nature. Christ came to the world to sow it with truth. He held the keys to all the treasures of wisdom, and was able to open doors to science, and to reveal undiscovered stores of knowledge, were it essential to salvation. He presented to men that which was exactly contrary to the representations of the enemy in regard to the character of God, and sought to impress upon men the paternal love of the Father, who “so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” [ John 3:16 .] He urged upon men the necessity of prayer, repentance, confession, and the abandonment of sin. He taught them …
Ellen White directly references John 3:16 in this passage.
"It is the glory of the gospel that it is founded upon the principle of restoring in the fallen race the divine image by a constant manifestation of benevolence. This work began in the heavenly courts. There God gave to human beings an unmistakable evidence of the love with which He regarded them. He “so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . The gift of Christ reveals the Father's heart. It testifies that, having undertaken our redemption, He will spare nothing, however dear, which is necessary to the completion of His work. 9T 254.1"
Ellen White directly references John 3:16 in this passage.
"The rainbow of promise encircling the throne on high is an everlasting testimony that “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . It testifies to the universe that God will never forsake His people in their struggle with evil. It is an assurance to us of strength and protection as long as the throne itself shall endure. DA 493.2"
Ellen White directly references John 3:16 in this passage.
"“And the counsel of peace shall be between Them both.” The love of the Father, no less than of the Son, is the fountain of salvation for the lost race. Said Jesus to His disciples before He went away: “I say not unto you, that I will pray the Father for you: for the Father Himself loveth you.” John 16:26, 27 . God was “in Christ, reconciling the world unto Himself.” 2 Corinthians 5:19 . And in the ministration in the sanctuary above, “the counsel of peace shall be between Them both.” “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . GC 416.4"
Ellen White directly references John 3:16 in this passage.
“None of us liveth to himself.” Romans 14:7 . This is a law of God in heaven and on earth. God is the great center. From Him all life proceeds. To Him all service, homage, and allegiance belong. For all created beings there is the one great principle of life—dependence upon and co-operation with God. The relationship existing in the pure family of God in heaven was to exist in the family of God on earth. Under God, Adam was to stand at the head of the earthly family to maintain the principles of the heavenly family. This would have brought peace and happiness. But the law that none “liveth to himself” Satan was determined to oppose. He desired to live for self. He sought to make himself a center of influence. It was this that incited rebellion in heaven, and it was man's acceptance of this principle that brought sin on earth. When Adam sinned, man broke away from the heaven-ordained center. A demon became the central power in the world. Where God's throne should have been, Satan had pl…
Ellen White directly references John 3:16 in this passage.
"Unless ministers are guarded, they will hide the truth under human ornamentation. Let no minister suppose that he can convert souls by eloquent sermons. Those who teach others should plead with God to imbue them with His Spirit, and enable them to lift up Christ as the sinner's only hope. Flowery speeches, pleasing tales, or inappropriate anecdotes do not convict the sinner. Men listen to such words as they would to a pleasant song. The message that the sinner should hear is, “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” [ John 3:16 .] The reception of the gospel does not depend on learned testimonies, eloquent speeches, or deep arguments, but upon its simplicity, and its adaptation to those who are hungering for the bread of life. GW 155.1"
Ellen White directly references John 3:16 in this passage.
"The Love of God Through the love of God the treasures of the grace of Christ have been laid open before the church and the world. “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” [ John 3:16 .] What marvelous, unfathomable love, which led Christ to die for us while we were yet sinners! And what a loss the soul suffers who, understanding the strong claims of the law, fails to acknowledge that where sin abounds, the grace of Christ does much more abound! GW 157"
Ellen White directly references John 3:16 in this passage.
"The omnipotent power of the Holy Spirit is the defense of every contrite soul. No one who in penitence and faith has claimed His protection will Christ permit to pass under the enemy's power. It is true that Satan is a powerful being; but, thank God, we have a mighty Saviour, who cast out the evil one from heaven. Satan is pleased when we magnify his power. Why not talk of Jesus? Why not magnify His power and His love? MH 94.3 The rainbow of promise encircling the throne on high is an everlasting testimony that “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . It testifies to the universe that God will never forsake His children in the struggle with evil. It is an assurance to us of strength and protection as long as the throne itself shall endure. MH 94.4"
Ellen White directly references John 3:16 in this passage.
The condition of the colored people in the South is no more disheartening than was the condition of the world when Christ left heaven to come to its aid. He saw humanity sunken in wretchedness and sinfulness. He knew that men and women were depraved and degraded, and that they cherished the most loathsome vices. Angels marveled that Christ should undertake what seemed to them a hopeless task. They marveled that God could tolerate a race so sinful. They could see no room for love. But “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . 7T 225.3 Christ came to this earth with a message of mercy and forgiveness. He laid the foundation for a religion by which Jew and Gentile, black and white, free and bond, are linked together in one common brotherhood, recognized as equal in the sight of God. The Saviour has a boundless love for every human being. In each one He sees capacity for improvemen…
Ellen White directly references John 3:16 in this passage.
"Tell them of the way of salvation; how “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” John 3:16 . Let the sweet story of Bethlehem be repeated. Present before the children Jesus, as a child obedient to His parents, as a youth faithful and industrious, helping to support the family. Thus you can teach them that the Saviour knows the trials, perplexities, and temptations, the hopes and joys, of the young, and that He can give them sympathy and help. From time to time read with them the interesting stories in Bible history. Question as to what they have learned in the Sabbath school, and study with them the next Sabbath's lesson. 6T 358.3"
Ellen White directly references John 3:16 in this passage.
"Christ was treated as we deserve, that we might be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His."
Both passages center on the substitutionary nature of God's gift. Ellen White unpacks the mechanism behind John 3:16's promise — Christ bore our condemnation so we receive His righteousness.
"the thought of life's peril. He longs to shield his dear one from Satan's power, to hold him back from temptation and conflict. To meet a bitterer conflict and a more fearful risk, God gave His only-begotten Son, that the path of life might be made sure for our little ones. “Herein is love.” Wonder, O heavens! and be astonished, O earth! DA 49.2"
The EGW passage directly alludes to the core message of John 3:16, emphasizing God's love in giving His Son. While not a direct quote, the concept is central and explicitly referenced, making it a direct principle.
"Christ's death proves God's great love for man. It is our pledge of salvation. To remove the cross from the Christian would be like blotting the sun from the sky. The cross brings us near to God, reconciling us to Him. With the relenting compassion of a father's love, Jehovah looks upon the suffering that His Son endured in order to save the race from eternal death, and accepts us in the Beloved. AA 209.3"
The EGW passage directly reflects the core message of John 3:16, emphasizing God's love for humanity demonstrated through the sacrifice of Jesus Christ, offering salvation. The connection is clear and fundamental.
"could declare Him. Only He who knew the height and depth of the love of God could make it manifest. Nothing less than the infinite sacrifice made by Christ in behalf of fallen man could express the Father's love to lost humanity. SC 14.2"
The EGW passage directly amplifies the principle of God's love being demonstrated through the sacrifice of Jesus, as stated in John 3:16.
"Oh, let us contemplate the amazing sacrifice that has been made for us! Let us try to appreciate the labor and energy that Heaven is expending to reclaim the lost, and bring them back to the Father's house. Motives stronger, and agencies more powerful, could never be brought into operation; the exceeding rewards for right- doing, the enjoyment of heaven, the society of the angels, the communion and love of God and His Son, the elevation and extension of all our powers throughout eternal ages—are these not mighty incentives and encouragements to urge us to give the heart's loving service to our Creator and Redeemer? SC 21.3"
Both passages emphasize God's sacrifice and love for humanity, with John 3:16 being the foundational verse for the concept of God giving His Son for salvation, which EGW elaborates on.
"The Bible is not exalted to its place, and yet of what infinite importance it is to the souls of men. In searching its pages, we move through scenes majestic and eternal. We behold Jesus, the Son of God, coming to our world, and engaging in the mysterious conflict that discomfited the powers of darkness. O how wonderful, how almost incredible it is, that the infinite God would consent to the humiliation of his own dear Son! Let every student of the Scriptures contemplate this great fact, and he will not come from such a contemplation without being elevated, purified, and ennobled. CE 107.2"
Both passages emphasize God's love demonstrated through the sacrifice of his Son, Jesus. EGW expands on the implications of this sacrifice and its effect on those who contemplate it, directly echoing the core message of John 3:16.
"In the matchless gift of His Son, God has encircled the whole world with an atmosphere of grace as real as the air which circulates around the globe. All who choose to breathe this life-giving atmosphere will live and grow up to the stature of men and women in Christ Jesus. SC 68.1"
Both passages highlight God's love for the world expressed through the gift of His Son. EGW expands on the implications of this gift, describing it as an 'atmosphere of grace' that enables spiritual life, which directly stems from the principle of salvation offered in John 3:16.
"unspeakable Gift, the only-begotten Son of God. He was nailed to the cross that all these bounties might flow to God's workmanship. 8T 287.7"
The EGW passage clearly alludes to John 3:16, referencing the 'only-begotten Son of God' given as a gift, and the crucifixion. The connection is strong and meaningful.
"“Verily, verily, I say unto you, He that believeth on Me hath everlasting life.” Through the beloved John, who listened to these words, the Holy Spirit declared to the churches, “This is the record, that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life.” 1 John 5:11, 12 . And Jesus said, “I will raise him up at the last day.” Christ became one flesh with us, in order that we might become one spirit with Him. It is by virtue of this union that we are to come forth from the grave,—not merely as a manifestation of the power of Christ, but because, through faith, His life has become ours. Those who see Christ in His true character, and receive Him into the heart, have everlasting life. It is through the Spirit that Christ dwells in us; and the Spirit of God, received into the heart by faith, is the beginning of the life eternal. DA 388.1"
EGW directly quotes and expands upon John 3:16 and 1 John 5:11-12, making the connection explicit and central to her argument.
"to one another are not to be governed by human standards, but by divine love, the love expressed in the gift of God to our world. CT 256.2"
The EGW passage explicitly references the love of God expressed in the gift of His Son, which is the central theme of John 3:16. This is a clear and direct allusion.
"As you win their confidence in you as followers of Christ, it will be easy to teach them of the great love wherewith He has loved us. As you try to make plain the truths of salvation, and point the children to Christ as a personal Saviour, angels will be by your side. The Lord will give to fathers and mothers grace to interest their little ones in the precious story of the Babe of Bethlehem, who is indeed the hope of the world. DA 517.1"
Both passages highlight God's love and the importance of Jesus Christ. John 3:16 is the quintessential verse on God's love expressed through Jesus. EGW emphasizes teaching children about God's great love and pointing them to Christ as a personal Savior, which strongly parallels the theme of John 3:16.
"gift of eternal life. 1T 432.2"
Both passages directly relate to the concept of eternal life being a gift from God.
"In faith the woman of Phoenicia flung herself against the barriers that had been piled up between Jew and Gentile. Against discouragement, regardless of appearances that might have led her to doubt, she trusted the Saviour's love. It is thus that Christ desires us to trust in Him. The blessings of salvation are for every soul. Nothing but his own choice can prevent any man from becoming a partaker of the promise in Christ by the gospel. DA 403.2"
The EGW passage draws a parallel between the Canaanite woman's faith and the universal offer of salvation in John 3:16. It highlights the theme of faith overcoming barriers and accessing God's grace, which is available to all.
"Jesus, heaven's great Commander, left the royal courts to come to a world seared and marred by the curse. He took upon Himself our nature, that with His human arm He might encircle the race, while with His divine arm He grasps Omnipotence, and thus links finite man to the infinite God. Our Redeemer came to the world to show how man should live in order to secure immortal life. Our heavenly Father made an infinite sacrifice in giving His Son to die for fallen man. The price paid for our redemption should give us exalted views of what we may become through Christ. 4T 563.1"
EGW's passage echoes the core message of John 3:16 regarding God's love and the sacrifice of His Son for humanity's redemption.
"In searching the pages of God's word, we move through scenes majestic and eternal. We behold Jesus, the Son of God, coming to our world and engaging in the mysterious conflict that discomfited the powers of darkness. How wonderful, how almost incredible, it is that the infinite God would consent to the humiliation of His only-begotten Son! Let students contemplate this great thought. They will not come from such contemplation without being elevated, purified, ennobled. CT 448.2"
Both passages highlight God's love for the world demonstrated through the sacrifice of his Son, Jesus. The EGW passage expands on the contemplation of this sacrifice and its elevating effect, directly echoing the core theme of John 3:16.
"The Son of God, heaven's glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race. PP 63.2"
The EGW passage describes God's love and Christ's sacrifice to redeem humanity, which is the central theme of John 3:16.
"We praise Thee, O God, for the Son of Thy love,— For Jesus who died and is now gone above. MH 254.2"
The EGW quote is a clear allusion to John 3:16, referencing God's love and the sacrifice of His Son, Jesus. The phrase "Son of Thy love" and "Jesus who died" directly echoes the themes of John 3:16.
"have laid down His life, you may estimate the value of a soul. COL 196.4"
The EGW passage directly connects the value of a soul to the sacrifice of Christ, which is the central theme of John 3:16.
"Said the angel, “Think ye that the Father yielded up His dearly beloved Son without a struggle? No, no.” It was even a struggle with the God of heaven, whether to let guilty man perish, or to give His darling Son to die for them. Angels were so interested for man's salvation that there could be found among them those who would yield their glory and give their life for perishing man. “But,” said my accompanying angel, “that would avail nothing.” The transgression was so great that an angel's life would not pay the debt. Nothing but the death and intercession of God's Son would pay the debt and save lost man from hopeless sorrow and misery. EW 127.1"
Both passages emphasize God's love for the world and His willingness to sacrifice His Son for humanity's salvation. EGW expands on the internal struggle within God, which is implied in John 3:16.
"While God has desired to teach men that from His own love comes the Gift which reconciles them to Himself, the archenemy of mankind has endeavored to represent God as one who delights in their destruction. Thus the sacrifices and the ordinances designed of Heaven to reveal divine love have been perverted to serve as means whereby sinners have vainly hoped to propitiate, with gifts and good works, the wrath of an offended God. At the same time, Satan has sought to arouse and strengthen the evil passions of men in order that through repeated transgression multitudes might be led on and on, far from God, and hopelessly bound with the fetters of sin. PK 685.2"
EGW's passage directly contrasts Satan's misrepresentation of God with the truth of God's love as expressed in John 3:16, where God gave His Son out of love.
"And love will be revealed in sacrifice. The plan of redemption was laid in sacrifice—a sacrifice so broad and deep and high that it is immeasurable. Christ gave all for us, and those who receive Christ will be ready to sacrifice all for the sake of their Redeemer. The thought of His honor and glory will come before anything else. COL 49.2"
The EGW passage directly references the sacrificial love of God demonstrated in giving His Son, as described in John 3:16. While not a direct quote, it's a clear and central principle derived from the verse.
"Chapter 9—The Treasure with Which to Store the Mind Jesus beheld the human race, ignorant, apostate from God, standing under the penalty of the broken law; and he came to bring deliverance, to offer a complete pardon, signed by the Majesty of heaven. If man will accept this pardon, he may be saved; if he rejects it, he will be lost. The wisdom of God alone can unfold the mysteries of the plan of salvation. The wisdom of men may or may not be valuable, as experience shall prove, but the wisdom of God is indispensable; and yet many who profess to be wise are willingly ignorant of the things that pertain to eternal life. Miss what you may in the line of human attainments, but you must have faith in the pardon brought to you at infinite cost, or all of wisdom attained in earth, will perish with you. CE 78"
EGW's passage directly reflects the core message of John 3:16. Both emphasize God's gift of salvation through Jesus, offering pardon and eternal life to those who believe, and the consequence of rejecting this offer.
"unto eternal life. MH 42.3"
Both passages mention 'eternal life.' While the EGW passage is a brief phrase, it echoes the concept of eternal life presented in John 3:16, which is a central theme of the verse. The connection is thematic and significant.
"Our heavenly Father was presented before my mind as a tyrant, who delighted in the agonies of the condemned; not the tender, pitying Friend of sinners, who loves His creatures with a love past all understanding and desires them to be saved in His kingdom. 1T 24.3"
The EGW passage directly contrasts a perceived tyrannical view of God with the biblical portrayal of God's love and desire for salvation, as exemplified in John 3:16.
"I exalted before them the infinite sacrifice made by the Father in giving His beloved Son for fallen men, that they might through obedience be transformed, and become the acknowledged sons of God. LS 234.1"
EGW's statement about the Father's sacrifice of His Son for fallen humanity closely mirrors the core message of John 3:16. The connection is clear and significant.
"Having made plain these fundamental truths concerning the Creator, the apostles told the Lystrians of the Son of God, who came from heaven to our world because He loved the children of men. They spoke of His life and ministry, His rejection by those He came to save, His trial and crucifixion, His resurrection, and His ascension to heaven, there to act as man's advocate. Thus, in the Spirit and power of God, Paul and Barnabas preached the gospel in Lystra. AA 180.3"
The EGW passage summarizes the gospel message preached by the apostles, which includes the key elements of John 3:16: God's love, the gift of His Son, and the offer of salvation. While not a direct quote, the EGW passage clearly echoes the core message of John 3:16.
That prayer of Christ for His enemies embraced the world. It took in every sinner that had lived or should live, from the beginning of the world to the end of time. Upon all rests the guilt of crucifying the Son of God. To all, forgiveness is freely offered. “Whosoever will” may have peace with God, and inherit eternal life. DA 745.1 As soon as Jesus was nailed to the cross, it was lifted by strong men, and with great violence thrust into the place prepared for it. This caused the most intense agony to the Son of God. Pilate then wrote an inscription in Hebrew, Greek, and Latin, and placed it upon the cross, above the head of Jesus. It read, “Jesus of Nazareth the King of the Jews.” This inscription irritated the Jews. In Pilate's court they had cried, “Crucify Him.” “We have no king but Caesar.” John 19:15 . They had declared that whoever should acknowledge any other king was a traitor. Pilate wrote out the sentiment they had expressed. No offense was mentioned, except that Jesus was …
EGW's statement that 'To all, forgiveness is freely offered. “Whosoever will” may have peace with God, and inherit eternal life' echoes the sentiment of John 3:16, which speaks of God's love for the world and the offer of eternal life to 'whosoever believeth'. The connection is thematic, focusing on universal salvation.
"In the parable the shepherd goes out to search for one sheep—the very least that can be numbered. So if there had been but one lost soul, Christ would have died for that one. COL 187.2"
The EGW quote emphasizes Christ's willingness to die for even one lost soul, which aligns with the core message of John 3:16 regarding God's love for the world and His giving of His Son. The connection is thematic, focusing on God's love and sacrifice for humanity.
"Shall we not regard the mercy of God? What more could He do? Let us place ourselves in right relation to Him who has loved us with amazing love. Let us avail ourselves of the means provided for us that we may be transformed into His likeness, and be restored to fellowship with the ministering angels, to harmony and communion with the Father and the Son. SC 22.1"
Both passages emphasize God's love as the foundation for salvation and restoration. The EGW passage speaks of God's "amazing love," while John 3:16 highlights God's love in giving His Son.
***** Chapter 19—Faith in God When at Battle Creek, Michigan, May 5, 1855, I saw that there was a great lack of faith with the servants of God, as well as with the church. They were too easily discouraged, too ready to doubt God, too willing to believe that they had a hard lot and that God had forsaken them. I saw that this was cruel. God so loved them as to give His dearly beloved Son to die for them, and all heaven was interested in their salvation; yet after all that had been done for them, it was hard to believe and trust so kind and good a Father. He has said that He is more willing to give the Holy Spirit to them that ask Him, than earthly parents are to give good gifts to their children. I saw that the servants of God and the church were too easily discouraged. When they asked their Father in heaven for things which they thought they needed, and these did not immediately come, their faith wavered, their courage fled, and a murmuring feeling took possession of them. This, I saw, …
Both passages emphasize God's love demonstrated through the gift of His Son. EGW uses this as a basis for encouraging faith, while John 3:16 states the purpose of the gift.
"There are but few who have an appreciation of the grievous character of sin, and who comprehend the greatness of the ruin that has resulted from the transgression of God's law. By examining the wonderful plan of redemption to restore the sinner to the moral image of God, we see that the only means for man's deliverance was wrought out by the self-sacrifice, and the unparalleled condescension and love of the Son of God. He alone had the strength to fight the battles with the great adversary of God and man, and, as our substitute and surety, he has given power to those who lay hold of him by faith, to become victors in his name, and through his merits. CE 112.1"
Both passages highlight the significance of Jesus' sacrifice and God's love in the plan of redemption. EGW emphasizes the greatness of the ruin caused by sin and the necessity of Christ's sacrifice for deliverance, mirroring the core message of John 3:16.
"The world for Christ was not a place of ease and self-aggrandizement. He was not watching for an opportunity to seize its power and its glory. It held out no such prize for Him. It was the place into which His Father had sent Him. He had been given for the life of the world, to work out the great plan of redemption. He was accomplishing His work for the fallen race. But He was not to be presumptuous, not to rush into danger, not to hasten a crisis. Each event in His work had its appointed hour. He must wait patiently. He knew that He was to receive the world's hatred; He knew that His work would result in His death; but to prematurely expose Himself would not be the will of His Father. DA 451.3"
Both passages discuss God's love for the world and the giving of His Son. The EGW passage expands on the purpose of Christ's coming, aligning with the core message of John 3:16.
"The Son of God was given to redeem the race. At infinite suffering, the sinless for the sinful, the price was paid that was to redeem the human family from the power of the destroyer and restore them again to the image of God. Those who accept the salvation brought to them in Christ will humble themselves before God as His little children. 9T 283.3"
Both passages highlight the sacrifice of Jesus Christ for the redemption of humanity. John 3:16 is the classic statement of this, while the EGW passage elaborates on the suffering involved and the restoration to God's image.
Could God give us any greater proof of His love than in thus giving His Son to pass through this scene of suffering? And as the gift of God to man was a free gift, His love infinite, so His claims upon our confidence, our obedience, our whole heart, and the wealth of our affections are correspondingly infinite. He requires all that it is possible for man to give. The submission on our part must be proportionate to the gift of God; it must be complete and wanting in nothing. We are all debtors to God. He has claims upon us that we cannot meet without giving ourselves a full and willing sacrifice. He claims prompt and willing obedience, and nothing short of this will He accept. We have opportunity now to secure the love and favor of God. This year may be the last year in the lives of some who read this. Are there any among the youth who read this appeal who would choose the pleasures of the world before that peace which Christ gives the earnest seeker and the cheerful doer of His will? 3…
The EGW passage directly references and expands upon the principle of God's love demonstrated through the gift of His Son, as stated in John 3:16. It then builds upon this principle to discuss the corresponding obligation of obedience and devotion.
"The Remedy Looking upon man, God saw his desperate rebellion, and He devised a remedy. Christ was His gift to the world for man's reconcilement. The Son of God was appointed to come to this earth to take humanity and by His own example to be a great educating power among men. His experience in man's behalf was to enable men to resist Satan's power. He came to mold character and to give mental power, to shed abroad the beams of true education, that the true aim of life might not be lost sight of. The sons of men had had a practical knowledge of evil; Christ came to the world to show them that He had planted for them the tree of life, the leaves of which are for the healing of the nations. CT 33"
Both passages highlight God's love for humanity and the gift of Jesus Christ for salvation. While the EGW passage expands on the purpose of Christ's coming, it clearly echoes the core message of John 3:16. The connection is strong, but 'thematic_parallel' is a better fit than 'explicit_allusion' as it's not a direct quote.
"never before known of the true God, began to comprehend the greatness of the Father's love. AA 207.2"
Both passages deal with understanding God's love, particularly the Father's love. The EGW passage amplifies the idea of comprehending the greatness of this love, which is directly linked to the sacrifice mentioned in John 3:16.
"The mystery of the cross explains all other mysteries. In the light that streams from Calvary the attributes of God which had filled us with fear and awe appear beautiful and attractive. Mercy, tenderness, and parental love are seen to blend with holiness, justice, and power. While we behold the majesty of His throne, high and lifted up, we see His character in its gracious manifestations, and comprehend, as never before, the significance of that endearing title, “Our Father.” GC 652.1"
Both passages deal with God's love expressed through sacrifice and the resulting relationship with humanity. While John 3:16 is a foundational verse, the EGW passage expands on the implications of that love as revealed through the cross.
"The heart of God yearns over His earthly children with a love stronger than death. In giving up His Son, He has poured out to us all heaven in one gift. The Saviour's life and death and intercession, the ministry of angels, the pleading of the Spirit, the Father working above and through all, the unceasing interest of heavenly beings, —all are enlisted in behalf of man's redemption. SC 21.2"
The EGW passage expands on the principle of God's love demonstrated through the gift of His Son, as expressed in John 3:16. While not a direct quote, the core idea of God's love leading to the sacrifice of His Son is central to both passages.
"Oh, wondrous love of Christ, stooping to heal the guilty and the afflicted! Divinity sorrowing over and soothing the ills of suffering humanity! Oh, marvelous power thus displayed to the children of men! Who can doubt the message of salvation? Who can slight the mercies of a compassionate Redeemer? DA 269.4"
Both passages emphasize the love of Christ and the message of salvation. The EGW passage expresses wonder at Christ's love and power, while John 3:16 directly states God's love for the world and the gift of salvation through Jesus.
"Many are unwilling to accept of Christ until the whole mystery of the plan of salvation shall be made plain to them. They refuse the look of faith, although they see that thousands have looked, and have felt the efficacy of looking, to the cross of Christ. Many wander in the mazes of philosophy, in search of reasons and evidence which they will never find, while they reject the evidence which God has been pleased to give. They refuse to walk in the light of the Sun of Righteousness, until the reason of its shining shall be explained. All who persist in this course will fail to come to a knowledge of the truth. God will never remove every occasion for doubt. He gives sufficient evidence on which to base faith, and if this is not accepted, the mind is left in darkness. If those who were bitten by the serpents had stopped to doubt and question before they would consent to look, they would have perished. It is our duty, first, to look; and the look of faith will give us life. PP 432.2"
Both passages emphasize the importance of faith and belief for salvation/healing. The EGW passage uses the example of the bronze serpent to illustrate the need to 'look' in faith, while John 3:16 states that 'whosoever believeth' will have everlasting life.
"Thus the law for the presentation of the first-born was made particularly significant. While it was a memorial of the Lord's wonderful deliverance of the children of Israel, it prefigured a greater deliverance, to be wrought out by the only-begotten Son of God. As the blood sprinkled on the doorposts had saved the first-born of Israel, so the blood of Christ has power to save the world. DA 51.5"
EGW connects the deliverance of the firstborn with the giving of God's only begotten Son. This is a valid thematic parallel.
"Heavenly angels more fully opened to our first parents the plan that had been devised for their salvation. Adam and his companion were assured that notwithstanding their great sin, they were not to be abandoned to the control of Satan. The Son of God had offered to atone, with His own life, for their transgression. A period of probation would be granted them, and through repentance and faith in Christ they might again become the children of God. PP 66.2"
Both passages discuss God's plan of salvation through his Son, offering redemption to humanity. The connection is thematic.
"great love of Christ and the plan of redemption. LS 36.3"
The EGW passage mentions the 'great love of Christ and the plan of redemption,' which is a central theme in John 3:16, highlighting God's love for the world and the gift of salvation through Jesus Christ. While not a direct quote, the thematic connection is strong.
John 3:16-18
"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God."
"Self-Sacrifice What language could so forcibly express God's love for the human family as it is expressed by the gift of His only-begotten Son for our redemption? The Innocent bore the chastisement of the guilty. “God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world through Him might be saved. He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God.” John 3:16-18 . 8T 208"
Ellen White directly references John 3:16-18 in this passage.
John 3:17
"For God sent not his Son into the world to condemn the world; but that the world through him might be saved."
"come,” He said, “to destroy men's lives, but to save them.” Luke 9:56 . “God sent not His Son into the world to condemn the world; but that the world through Him might be saved.” John 3:17 . His mission of mercy in its relation to God's justice and judgment is illustrated in the parable of the barren fig tree. COL 212.1"
The EGW passage directly quotes John 3:17.
"But Christ's mission was not for judgment, but for salvation. “God sent not His Son into the world to condemn the world; but that the world through Him might be saved.” John 3:17 . And before the Sanhedrin Jesus declared, “He that heareth My word, and believeth Him that sent Me, hath eternal life, and cometh not into judgment, but hath passed out of death into life.” John 5:24 , R. V. DA 210.4"
Ellen White directly references John 3:17 in this passage.
"“God sent not His Son into the world to condemn the world; but that the world through Him might be saved.” John 3:17 . Looking upon men in their suffering and degradation, Christ perceived ground for hope where appeared only despair and ruin. Wherever there existed a sense of need, there He saw opportunity for uplifting. Souls tempted, defeated, feeling themselves lost, ready to perish, He met, not with denunciation, but with blessing. Ed 79.2"
Ellen White directly references John 3:17 in this passage.
John 3:19
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."
"From time to time, teachers arose who pointed men to the Source of truth. Right principles were enunciated, and human lives witnessed to their power. But these efforts made no lasting impression. There was a brief check in the current of evil, but its downward course was not stayed. The reformers were as lights that shone in the darkness; but they could not dispel it. The world “loved darkness rather than light.” John 3:19 . Ed 74.3"
Ellen White directly references John 3:19 in this passage.
Chapter 15—The Bible and the French Revolution In the sixteenth century the Reformation, presenting an open Bible to the people, had sought admission to all the countries of Europe. Some nations welcomed it with gladness, as a messenger of Heaven. In other lands the papacy succeeded to a great extent in preventing its entrance; and the light of Bible knowledge, with its elevating influences, was almost wholly excluded. In one country, though the light found entrance, it was not comprehended by the darkness. For centuries, truth and error struggled for the mastery. At last the evil triumphed, and the truth of Heaven was thrust out. “This is the condemnation, that light is come into the world, and men loved darkness rather than light.” John 3:19 . The nation was left to reap the results of the course which she had chosen. The restraint of God's Spirit was removed from a people that had despised the gift of His grace. Evil was permitted to come to maturity. And all the world saw the fruit…
Ellen White directly references John 3:19 in this passage.
Such a condition never exists without cause in the church itself. The spiritual darkness which falls upon nations, upon churches and individuals, is due, not to an arbitrary withdrawal of the succors of divine grace on the part of God, but to neglect or rejection of divine light on the part of men. A striking illustration of this truth is presented in the history of the Jewish people in the time of Christ. By their devotion to the world and forgetfulness of God and His word, their understanding had become darkened, their hearts earthly and sensual. Thus they were in ignorance concerning Messiah's advent, and in their pride and unbelief they rejected the Redeemer. God did not even then cut off the Jewish nation from a knowledge of, or a participation in, the blessings of salvation. But those who rejected the truth lost all desire for the gift of Heaven. They had “put darkness for light, and light for darkness,” until the light which was in them became darkness; and how great was that da…
The EGW passage discusses the rejection of divine light leading to spiritual darkness, mirroring the concept in John 3:19 where people prefer darkness to light because their deeds are evil. While not a direct quote, the theme is strongly echoed.
"I saw that the greater the light which the people reject, the greater will be the power of deception and darkness which will come upon them. The rejection of truth leaves men captives, the subjects of Satan's deception. After the Conferences at —— and ——, the subjects of this delusion were left to still greater darkness, to enter deeper into this strong delusion, and bring upon the cause of God a stain which would not soon be wiped away. A fearful responsibility is resting upon Brother G. While professing to be a shepherd he suffered the devourer to enter the flock, and looked on while the sheep were torn and devoured. God's frown is upon him. He has not watched for souls as one who must give account. 1T 232.1"
Both passages directly link the rejection of light/truth with an increase in darkness/deception. The EGW passage expands on this principle, applying it to a specific situation, but the core idea is clearly derived from John 3:19.
"The way to dispel darkness is to admit light. The best way to deal with error is to present truth. It is the revelation of God's love that makes manifest the deformity and sin of the heart centered in self. DA 498.5"
Both passages connect light with truth and darkness with evil. EGW's statement about dispelling darkness by admitting light is a clear parallel to John 3:19, which speaks of people preferring darkness to light because their deeds are evil.
"You may remove every prop today and close the mouths of objectors so that they can say nothing, and tomorrow they will go over the same ground again. Thus it will be, over and over, because they do not love the light and will not come to the light, lest their darkness and error should be removed from them. It is a better plan to keep a reserve of arguments than to pour out a depth of knowledge upon a subject which would be taken for granted without labored argument. Christ's ministry lasted only three years, and a great work was done in that short period. In these last days there is a great work to be done in a short time. While many are getting ready to do something, souls will perish for the light and knowledge. 3T 37.3"
Both passages highlight the rejection of light (truth) in favor of darkness (error). EGW's statement that people 'do not love the light and will not come to the light, lest their darkness and error should be removed from them' directly echoes the sentiment in John 3:19.
"Disguise it as they may, the real cause of doubt and skepticism, in most cases, is the love of sin. The teachings and restrictions of God's word are not welcome to the proud, sin-loving heart, and those who are unwilling to obey its requirements are ready to doubt its authority. In order to arrive at truth, we must have a sincere desire to know the truth and a willingness of heart to obey it. And all who come in this spirit to the study of the Bible will find abundant evidence that it is God's word, and they may gain an understanding of its truths that will make them wise unto salvation. SC 111.1"
Both passages address the idea that a love of sin hinders one's ability to accept truth. John 3:19 states that people love darkness rather than light because their deeds are evil, while EGW states that the love of sin causes doubt and skepticism.
"It is by sinful indulgence that men give Satan access to their minds, and they go from one stage of wickedness to another. The rejection of light darkens the mind and hardens the heart, so that it is easier for them to take the next step in sin and to reject still clearer light, until at last their habits of wrongdoing become fixed. Sin ceases to appear sinful to them. He who faithfully preaches God's word, thereby condemning their sins, too often incurs their hatred. Unwilling to endure the pain and sacrifice necessary to reform, they turn upon the Lord's servant and denounce his reproofs as uncalled for and severe. Like Korah, they declare that the people are not at fault; it is the reprover that causes all the trouble. And soothing their consciences with this deception, the jealous and disaffected combine to sow discord in the church and weaken the hands of those who would build it up. PP 404.2"
EGW's statement about rejecting light and loving darkness directly reflects the principle articulated in John 3:19. Both passages connect the rejection of truth with a preference for sin and a hardening of the heart.
"Many choose darkness rather than light because their deeds are evil. But there are those who, if the truth could have been presented in a different manner, under different circumstances, giving them a fair chance to weigh the arguments for themselves and to compare scripture with scripture, would have been charmed by its clearness and would have taken hold upon it. 3T 426.4"
EGW directly echoes the language and concept of John 3:19, making it more than just a thematic parallel.
"have been deceived by the enemy are not willing now to come to the light, lest their deeds shall be reproved. Many of you cannot discern the work and presence of God. You know not that it is He. The Lord is still gracious, willing to pardon all who turn to Him with penitence and faith. Said the Lord: Many know not at what they stumble. They heed not the voice of God, but follow the sight of their own eyes and the understanding of their own hearts. Unbelief and skepticism have taken the place of faith. They have forsaken Me. 5T 74.1"
Both passages address the rejection of light (truth, God's presence) in favor of darkness (deception, following one's own desires). The EGW quote directly echoes the sentiment of John 3:19, highlighting the unwillingness to come to the light lest deeds be reproved.
"But it was not simply the absence of outward glory in His life that led the Jews to reject Jesus. He was the embodiment of purity, and they were impure. He dwelt among men an example of spotless integrity. His blameless life flashed light upon their hearts. His sincerity revealed their insincerity. It made manifest the hollowness of their pretentious piety, and discovered iniquity to them in its odious character. Such a light was unwelcome. DA 243.1"
Both passages directly connect Jesus as light exposing the darkness and evil deeds of men. The EGW passage amplifies this theme by explaining how Jesus's purity revealed the insincerity of the Jewish leaders.
"own choice. Their exclusion from heaven is voluntary with themselves, and just and merciful on the part of God. GC 542.2"
Both passages address the idea that condemnation or exclusion from God's presence is a result of one's own choices and love for darkness/evil rather than light/good. EGW amplifies the concept of choosing darkness.
"Eve really believed the words of Satan, but her belief did not save her from the penalty of sin. She disbelieved the words of God, and this was what led to her fall. In the judgment men will not be condemned because they conscientiously believed a lie, but because they did not believe the truth, because they neglected the opportunity of learning what is truth. Notwithstanding the sophistry of Satan to the contrary, it is always disastrous to disobey God. We must set our hearts to know what is truth. All the lessons which God has caused to be placed on record in His word are for our warning and instruction. They are given to save us from deception. Their neglect will result in ruin to ourselves. Whatever contradicts God's word, we may be sure proceeds from Satan. PP 55.2"
Both passages highlight the condemnation that comes from rejecting truth and choosing to believe lies, even if done conscientiously. EGW applies this principle to Eve's fall.
"By the life and the death of Christ, the thoughts of men also are brought to view. From the manger to the cross, the life of Jesus was a call to self-surrender, and to fellowship in suffering. It unveiled the purposes of men. Jesus came with the truth of heaven, and all who were listening to the voice of the Holy Spirit were drawn to Him. The worshipers of self belonged to Satan's kingdom. In their attitude toward Christ, all would show on which side they stood. And thus everyone passes judgment on himself. DA 57.3"
Both passages discuss how people's reaction to Jesus/light reveals their true nature and brings judgment upon themselves. EGW's passage expands on this idea, connecting it to the entire life and death of Christ.
"Repent they would not. They knew that Christ's sympathy for the poor had been aroused. They knew that they had been guilty of extortion in their dealings with the people. Because Christ discerned their thoughts they hated Him. His public rebuke was humiliating to their pride, and they were jealous of His growing influence with the people. They determined to challenge Him as to the power by which He had driven them forth, and who gave Him this power. DA 162.4"
The EGW passage describes the hatred of the religious leaders towards Christ because He exposed their evil deeds. This aligns with the John 3:19 verse, which speaks of people loving darkness rather than light because their deeds are evil. The context is different (specific actions vs. a general statement), but the underlying theme is the same.
"The truth and the glory of God are inseparable; it is impossible for us, with the Bible within our reach, to honor God by erroneous opinions. Many claim that it matters not what one believes, if his life is only right. But the life is molded by the faith. If light and truth is within our reach, and we neglect to improve the privilege of hearing and seeing it, we virtually reject it; we are choosing darkness rather than light. GC 597.2"
Both passages contrast light and darkness, and connect choosing darkness with condemnation or rejecting truth. The EGW passage directly uses the phrase 'choosing darkness rather than light,' echoing the sentiment and language of John 3:19.
"The prevalence of a sinful desire shows the delusion of the soul. Every indulgence of that desire strengthens the soul's aversion to God. In following the path of Satan's choosing, we are encompassed by the shadows of evil, and every step leads into deeper darkness and increases the blindness of the heart. MB 92.2"
Both passages discuss the preference for darkness over light due to sinful desires and deeds. EGW elaborates on the process of descending into deeper darkness through indulgence.
The word of God will judge every one of us at the last great day. Young men talk about science and are wise above that which is written; they seek to explain the ways and work of God to meet their finite comprehension; but it is all a miserable failure. True science and Inspiration are in perfect harmony. False science is a something independent of God. It is pretentious ignorance. This deceptive power has captivated and enslaved the minds of many, and they have chosen darkness rather than light. They have taken their position on the side of unbelief, as though it were a virtue and the sign of a great mind to doubt, when it is the sign of a mind too weak and narrow to perceive God in His created works. They could not fathom the mystery of His providence should they study with all their power for a lifetime. And because the works of God cannot be explained by finite minds, Satan brings his sophistry to bear upon them and entangles them in the meshes of unbelief. If these doubting ones w…
The EGW passage directly alludes to the concept of choosing darkness over light, which is the central theme of John 3:19. The EGW passage uses the same imagery to describe those who reject God's truth in favor of false science and unbelief.
"While God has given ample evidence for faith, He will never remove all excuse for unbelief. All who look for hooks to hang their doubts upon will find them. And those who refuse to accept and obey God's word until every objection has been removed, and there is no longer an opportunity for doubt, will never come to the light. GC 527.2"
Both passages address the human tendency to reject light/truth due to a preference for darkness/doubt. John 3:19 states that men love darkness, while EGW states that those who seek excuses for unbelief will find them and never come to the light.
"It is natural for the wrongdoer to hold the messengers of God responsible for the calamities that come as the sure result of a departure from the way of righteousness. Those who place themselves in Satan's power are unable to see things as God sees them. When the mirror of truth is held up before them, they become indignant at the thought of receiving reproof. Blinded by sin, they refuse to repent; they feel that God's servants have turned against them and are worthy of severest censure. PK 139.4"
Both passages discuss how people react negatively to truth and prefer to remain in darkness/sin. The EGW passage expands on the idea of blaming the messenger, which is a consequence of loving darkness rather than light.
"Dear Brother O, I was shown that you were enshrouded in darkness, which was not relieved by rays of light from Jesus. You did not seem sensible of your danger, but were in a state of listless indifference, unfeeling and unconcerned. I inquired the cause of this much-to-be-dreaded condition, and was pointed back for years, and shown that you had not, since you embraced the truth, been sanctified through it. You have gratified your appetite and your lustful passions to the destruction of your own spirituality. I was shown that God had given light through the gifts placed in the church, which would instruct, counsel, guide, reprove, and warn. These testimonies which you have professed to believe were from God, you have not regarded to live them out. To disregard light is to reject it. The rejection of light leaves men captives bound about by chains of darkness and unbelief. 2T 93.1"
Both passages discuss the rejection of light and the preference for darkness. The EGW passage applies this concept to the rejection of prophetic guidance, while the John passage speaks more generally about the rejection of Christ. The thematic parallel is strong.
"The prejudice of the Pharisees lay deeper than their questions would indicate; it had its root in the perversity of their hearts. Every word and act of Jesus aroused antagonism in them; for the spirit which they cherished could find in Him no answering chord. DA 387.3"
Both passages address the resistance to Jesus/light due to the perversity or evil nature of the hearts of those who reject Him. The EGW passage explains the Pharisees' antagonism, while John 3:19 provides a general principle.
"But the sin-loving and superstitious multitudes were terrified as the sophistries that had soothed their fears were swept away. Crafty ecclesiastics, interrupted in their work of sanctioning crime, and seeing their gains endangered, were enraged, and rallied to uphold their pretensions. The Reformer had bitter accusers to meet. Some charged him with acting hastily and from impulse. Others accused him of presumption, declaring that he was not directed of God, but was acting from pride and forwardness. “Who does not know,” he responded, “that a man rarely puts forth any new idea without having some appearance of pride, and without being accused of exciting quarrels? ... Why were Christ and all the martyrs put to death? Because they seemed to be proud contemners of the wisdom of the time, and because they advanced novelties without having first humbly taken counsel of the oracles of the ancient opinions.” GC 130.3"
Both passages highlight the resistance and animosity faced by those who bring new light or truth. The EGW passage describes the 'sin-loving' multitudes being terrified and the ecclesiastics being enraged, while John 3:19 speaks of men loving darkness rather than light because their deeds were evil.
I saw that angels of God were looking sorrowfully toward you. They had left your side and were turning mournfully away, while Satan and his angels were grinning in exultation over you. If you had yourself battled with your doubts and not encouraged the devil to tempt you, by talking out your unbelief and loving to dwell upon it, you would not have attracted the fallen angels about you in such numbers. But you chose to talk your darkness; you chose to dwell upon it; and the more you talk and dwell upon it, the darker and darker you grow. You are shutting out from you every ray of heaven's light; and a great gulf is coming between you and the only ones who can help you. If you proceed in the way you have started, misery and woe are before you. God's hand will arrest you in a manner that will not suit you. His wrath will not slumber. But now He invites you. Now, just now, He calls upon you to return unto Him without delay, and He will graciously pardon and heal all your backslidings. God …
The EGW passage speaks of choosing darkness and shutting out light, which is a clear parallel to John 3:19. The EGW passage elaborates on the consequences of loving darkness rather than light.
"Those who heed the warning of Solomon's apostasy will shun the first approach of those sins that overcame him. Only obedience to the requirements of Heaven will keep man from apostasy. God has bestowed upon man great light and many blessings; but unless this light and these blessings are accepted, they are no security against disobedience and apostasy. When those whom God has exalted to positions of high trust turn from Him to human wisdom, their light becomes darkness. Their entrusted capabilities become a snare. PK 83.2"
Both passages discuss the rejection of light leading to darkness. The EGW passage applies this to those who turn from God to human wisdom, while John 3:19 speaks more generally about people preferring darkness. The thematic parallel is present and relevant.
There are some professed believers who accept certain portions of the Testimonies as the message of God, while they reject those portions that condemn their favorite indulgences. Such persons are working contrary to their own welfare and the welfare of the church. It is essential that we walk in the light while we have the light. Those who claim to believe in health reform, and yet work counter to its principles in the daily life practice, are hurting their own souls and are leaving wrong impressions upon the minds of believers and unbelievers. 9T 154.2 Strength Through Obedience A solemn responsibility rests upon those who know the truth, that all their works shall correspond with their faith, and that their lives shall be refined and sanctified, and they be prepared for the work that must rapidly be done in these closing days of the message. They have no time or strength to spend in the indulgence of appetite. The words should come to us now with impelling earnestness: “Repent ye the…
Both passages discuss the rejection of light (truth) in favor of darkness (sin). EGW's statement about rejecting portions of the Testimonies that condemn indulgences aligns with the idea of loving darkness rather than light.
“Now I would ask a strange question,” said Latimer. “Who is the most diligent bishop and prelate in all England? ... I see you listening and hearkening that I should name him.... I will tell you: it is the devil.... He is never out of his diocese; call for him when you will, he is ever at home; ... he is ever at his plow.... Ye shall never find him idle, I warrant you.... Where the devil is resident, ... there away with books, and up with candles; away with Bibles, and up with beads; away with the light of the gospel, and up with the light of candles, yea, at noondays; ... down with Christ's cross, up with purgatory pickpurse; ... away with clothing the naked, the poor, and impotent, up with decking of images and gay garnishing of stocks and stones; up with man's traditions and his laws, down with God's traditions and His most holy word.... O that our prelates would be as diligent to sow the corn of good doctrine, as Satan is to sow cockle and darnel!”— Ibid., “Sermon of the Plough.” G…
The EGW passage, through Latimer's words, contrasts the 'light of the gospel' with the 'light of candles' and other superficial religious practices, mirroring the John 3:19 concept of people preferring darkness (evil deeds) over light (truth).
"Those who stubbornly closed their eyes to the light, and determined not to be convinced of the truth, were enraged at the power of Luther's words. As he ceased speaking, the spokesman of the Diet said angrily: “You have not answered the question put to you.... You are required to give a clear and precise answer.... Will you, or will you not, retract?” GC 160.1"
Both passages deal with the rejection of truth and light. While the EGW passage describes the reaction to Luther's words, it thematically aligns with John 3:19, which speaks of those who prefer darkness to light. The connection is thematic rather than a direct quote or allusion.
"benumbing of the spiritual perceptions, and the second revealing of light is less clearly discerned. So the darkness increases, until it is night in the soul. Thus it had been with these Jewish leaders. They were convinced that a divine power attended Christ, but in order to resist the truth, they attributed the work of the Holy Spirit to Satan. In doing this they deliberately chose deception; they yielded themselves to Satan, and henceforth they were controlled by his power. DA 322.2"
Both passages address the rejection of light (truth, divine power) and the preference for darkness (deception, evil). The EGW passage illustrates this principle through the example of the Jewish leaders who resisted Christ, while John 3:19 presents it as a general characteristic of those who choose evil.
"Our condemnation in the judgment will not result from the fact that we have been in error, but from the fact that we have neglected heaven-sent opportunities for learning what is truth. DA 489.5"
Both passages connect condemnation with rejecting light/truth. The EGW passage speaks of neglecting opportunities for learning truth, while John 3:19 states that condemnation comes from loving darkness rather than light.
"To cure the evils that were distracting Europe, a general council was summoned to meet at Constance. The council was called at the desire of the emperor Sigismund, by one of the three rival popes, John XXIII. The demand for a council had been far from welcome to Pope John, whose character and policy could ill bear investigation, even by prelates as lax in morals as were the churchmen of those times. He dared not, however, oppose the will of Sigismund. (See Appendix .) GC 104.2"
The EGW passage describes Pope John's reluctance to face investigation due to his character, which aligns with the idea of preferring darkness over light because of evil deeds. The connection is thematic, focusing on the avoidance of scrutiny due to wrongdoing.
"Jesus dealt him no sharp rebuke for his covetousness, but with divine patience bore with this erring man, even while giving him evidence that He read his heart as an open book. He presented before him the highest incentives for right doing; and in rejecting the light of Heaven, Judas would be without excuse. DA 295.2"
The EGW passage states that Judas rejected the 'light of Heaven' and would be without excuse. John 3:19 directly states that condemnation comes from people loving darkness rather than light. The connection is that both passages link rejecting Jesus (or the principles he represents) with a preference for darkness and a resulting condemnation.
"Francis I had gloried in being a leader in the great movement for the revival of learning which marked the opening of the sixteenth century. He had delighted to gather at his court men of letters from every country. To his love of learning and his contempt for the ignorance and superstition of the monks was due, in part at least, the degree of toleration that had been granted to the reform. But, inspired with zeal to stamp out heresy, this patron of learning issued an edict declaring printing abolished all over France! Francis I presents one among the many examples on record showing that intellectual culture is not a safeguard against religious intolerance and persecution. GC 227.2"
Both passages touch on the idea that intellectual knowledge or 'light' does not necessarily equate to moral goodness or acceptance of spiritual truth. The EGW passage illustrates this with Francis I, a patron of learning who nonetheless persecuted Protestants. John 3:19 speaks of people who 'loved darkness rather than light,' implying a rejection of truth despite its availability.
"This was followed, not long afterward, by the public burning of the Bible. On one occasion “the Popular Society of the Museum” entered the hall of the municipality, exclaiming, “Vive la Raison!” and carrying on the top of a pole the half-burned remains of several books, among others breviaries, missals, and the Old and New Testaments, which “expiated in a great fire,” said the president, “all the fooleries which they have made the human race commit.”— Journal of Paris, 1793, No. 318. Quoted in Buchez-Roux, Collection of Parliamentary History, vol. 30, pp. 200, 201. GC 276.3"
The EGW passage describes the burning of Bibles during the French Revolution, while John 3:19 speaks of people loving darkness rather than light. The connection is that the rejection of the Bible is a rejection of spiritual light.
John 3:20
"For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."
It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But “they could not enter in because of unbelief.” Hebrews 3:19 . Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out. GC 458.1 Now as in former ages, the presentation of a truth that reproves the sins and errors of the times will excite opposition.…
Ellen White directly references John 3:20 in this passage.
"In almost every case where persons become unsettled in regard to the inspiration of the word of God, it is on account of their unsanctified lives, which that word condemns. They will not receive its reproofs and threatenings because these reflect upon their wrong course of action. They do not love those who would convert and restrain them. Difficulties and doubts which perplex the vicious heart will be cleared away before the one practicing the pure principles of truth. 1T 440.2"
Both passages discuss how wickedness causes people to reject truth and light, fearing exposure.
"Instead of walking in the light, Judas chose to retain his defects. Evil desires, revengeful passions, dark and sullen thoughts, were cherished, until Satan had full control of the man. Judas became a representative of the enemy of Christ. DA 295.3"
The EGW passage describes Judas choosing to retain his defects and cherishing evil thoughts, leading to Satan's control. John 3:20 states that those who do evil hate the light and avoid it to prevent their deeds from being exposed. Both passages connect evil deeds with a rejection of light and a preference for darkness. The parallel is strong and direct.
John 3:22-36
"After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. And John also was baptizing in Ænon near to Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison. Then there arose a question between some of John’s disciples and the Jews about purifying. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him."
"Chapter 18—“He Must Increase” This chapter is based on John 3:22-36 . For a time the Baptist's influence over the nation had been greater than that of its rulers, priests, or princes. If he had announced himself as the Messiah, and raised a revolt against Rome, priests and people would have flocked to his standard. Every consideration that appeals to the ambition of the world's conquerors Satan had stood ready to urge upon John the Baptist. But with the evidence before him of his power, he had steadfastly refused the splendid bribe. The attention which was fixed upon him he had directed to Another. DA 178"
Ellen White directly references John 3:22-36 in this passage.
John 3:26
"And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him."
"The disciples of John came to him with their grievances, saying, “Rabbi, He that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to Him.” Through these words, Satan brought temptation upon John. Though John's mission seemed about to close, it was still possible for him to hinder the work of Christ. If he had sympathized with himself, and expressed grief or disappointment at being superseded, he would have sown the seeds of dissension, would have encouraged envy and jealousy, and would seriously have impeded the progress of the gospel. DA 179.1"
EGW directly quotes John 3:26.
"John was troubled to see that through love for him, his own disciples were cherishing unbelief in regard to Jesus. Had his work for them been fruitless? Had he been unfaithful in his mission, that he was now cut off from labor? If the promised Deliverer had appeared, and John had been found true to his calling, would not Jesus now overthrow the oppressor's power, and set free His herald? DA 216.2"
Both passages relate to John's disciples questioning Jesus's role and comparing him to John. The EGW passage expands on the potential reasons for John's disciples' concerns, which are reflected in John 3:26.
John 3:27
"John answered and said, A man can receive nothing, except it be given him from heaven."
"“A man can receive nothing,” he said, “except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease.” John 3:27-30 . 8T 333.3"
The EGW passage directly quotes John 3:27.
"He said, “A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice.” John represented himself as the friend who acted as a messenger between the betrothed parties, preparing the way for the marriage. When the bridegroom had received his bride, the mission of the friend was fulfilled. He rejoiced in the happiness of those whose union he had promoted. So John had been called to direct the people to Jesus, and it was his joy to witness the success of the Saviour's work. He said, “This my joy therefore is fulfilled. He must increase, but I must decrease.” DA 179.3"
EGW directly quotes John 3:27.
John 3:27-30
"John answered and said, A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled. He must increase, but I must decrease."
"“A man can receive nothing,” he said, “except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him; rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease.” [ John 3:27-30 .] GW 56.1"
Ellen White directly references John 3:27-30 in this passage.
"“A man can receive nothing,” he said, “except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease.” John 3:27-30 . 8T 333.3"
Ellen White directly references John 3:27-30 in this passage.
John 3:28
"Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him."
"Our Saviour declared John the Baptist to be the greatest of prophets; yet when asked if he were the Christ, John declared himself unworthy even to unloose his Master's sandals. When his disciples came with the complaint that all men were turning to the new teacher, John reminded them that he was but the forerunner of the Coming One. GW 143.3"
The EGW passage directly references John's statement that he is not the Christ but was sent before him, which is found in John 3:28.
"He said, “A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice.” John represented himself as the friend who acted as a messenger between the betrothed parties, preparing the way for the marriage. When the bridegroom had received his bride, the mission of the friend was fulfilled. He rejoiced in the happiness of those whose union he had promoted. So John had been called to direct the people to Jesus, and it was his joy to witness the success of the Saviour's work. He said, “This my joy therefore is fulfilled. He must increase, but I must decrease.” DA 179.3"
EGW directly quotes John 3:28.
John 3:29
"He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled."
The disciples of John had not a clear understanding of Christ's work; they thought there might be some foundation for the charges of the Pharisees. They observed many of the rules prescribed by the rabbis, and even hoped to be justified by the works of the law. Fasting was practiced by the Jews as an act of merit, and the most rigid among them fasted two days in every week. The Pharisees and John's disciples were fasting when the latter came to Jesus with the inquiry, “Why do we and the Pharisees fast oft, but Thy disciples fast not?” DA 276.4 Very tenderly Jesus answered them. He did not try to correct their erroneous conception of fasting, but only to set them right in regard to His own mission. And He did this by employing the same figure that the Baptist himself had used in his testimony to Jesus. John had said, “He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my jo…
Ellen White directly references John 3:29 in this passage.
"John the Baptist was pronounced by our Saviour the greatest of prophets. Yet what a contrast between the language of this man of God and that of many who profess to be ministers of the cross. When asked if he was the Christ, John declares himself unworthy even to unloose his Master's sandals. When his disciples came with the complaint that the attention of the people was turned to the new Teacher, John reminded them that he himself had claimed to be only the forerunner of the Promised One. To Christ, as the bridegroom, belongs the first place in the affections of His people. “The friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all.” “He that hath received His testimony hath set to his seal that God is true.” 5T 224.1"
EGW directly quotes and discusses John 3:29, highlighting John the Baptist's role as the friend of the bridegroom and his joy in Christ's increasing influence. This is a clear and direct allusion.
"He said, “A man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice.” John represented himself as the friend who acted as a messenger between the betrothed parties, preparing the way for the marriage. When the bridegroom had received his bride, the mission of the friend was fulfilled. He rejoiced in the happiness of those whose union he had promoted. So John had been called to direct the people to Jesus, and it was his joy to witness the success of the Saviour's work. He said, “This my joy therefore is fulfilled. He must increase, but I must decrease.” DA 179.3"
EGW directly quotes John 3:29.
John 3:30
"He must increase, but I must decrease."
"The work of God is not to bear the image and superscription of man. From time to time the Lord will bring in different agencies, through whom His purpose can best be accomplished. Happy are they who are willing for self to be humbled, saying with John the Baptist, “He must increase, but I must decrease.” DA 182.2"
EGW directly quotes John 3:30.
"“A man can receive nothing,” he said, “except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease.” John 3:27-30 . 8T 333.3"
The EGW passage directly quotes John 3:30.
"John the Baptist, at his appearance as the Messiah's herald, stirred the nation. From place to place his steps were followed by vast throngs of people of every rank and station. But when the One came to whom he had borne witness, all was changed. The crowds followed Jesus, and John's work seemed fast closing. Yet there was no wavering of his faith. “He must increase,” he said, “but I must decrease.” John 3:30 . Ed 157.2"
Ellen White directly references John 3:30 in this passage.
"The duty and delight of all service is to uplift Christ before the people. This is the end of all true labor. Let Christ appear; let self be hidden behind Him. This is self-sacrifice that is of worth.— Testimonies for the Church 9:144-147 . GW 485.3"
Both passages emphasize the importance of Christ's prominence over self. John 3:30 expresses this as 'He must increase, but I must decrease,' while EGW frames it as uplifting Christ and hiding self behind Him.
"John had been called to lead out as a reformer. Because of this, his disciples were in danger of fixing their attention upon him, feeling that the success of the work depended upon his labors, and losing sight of the fact that he was only an instrument through which God had wrought. But the work of John was not sufficient to lay the foundation of the Christian church. When he had fulfilled his mission, another work was to be done, which his testimony could not accomplish. His disciples did not understand this. When they saw Christ coming in to take the work, they were jealous and dissatisfied. DA 181.5"
The EGW passage directly echoes the sentiment expressed in John 3:30. Both emphasize the importance of recognizing that human leaders are instruments and that Christ's work must take precedence.
"Looking in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher, until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the Light of life. 8T 333.4"
The EGW passage illustrates the principle of John 3:30 ('He must increase, but I must decrease') by describing John the Baptist's willingness to fade into the background so that Jesus could be the focus.
"Looking in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher, until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the Light of life. DA 179.4"
Both passages discuss the idea of diminishing oneself to allow Christ to be more prominent. John 3:30 is a concise statement of this principle, while the EGW passage elaborates on John the Baptist's acceptance of this role.
"John had by nature the faults and weaknesses common to humanity; but the touch of divine love had transformed him. When, after Christ's ministry began, the disciples of John came to him with the complaint that all men were following the new Teacher, John showed how clearly he understood his relation to the Messiah, and how gladly he welcomed the One for whom he had prepared the way. GW 55.5"
John's statement, "He must increase, but I must decrease," reflects the same sentiment of welcoming Christ and understanding his own role in relation to the Messiah.
"The duty and delight of all service is to uplift Christ before the people. This is the end of all true labor. Let Christ appear; let self be hidden behind Him. This is self-sacrifice that is of worth. Such self-sacrifice God accepts. Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isaiah 57:15 . 9T 147.2"
Both passages emphasize the importance of humility and self-effacement in relation to God or Christ. While John 3:30 focuses on Christ's increase and John the Baptist's decrease, EGW's passage speaks of hiding self behind Christ, reflecting a similar theme of prioritizing God over oneself.
John 3:31
"He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all."
"The soul of the prophet, emptied of self, was filled with the light of the Divine. In words that were almost a counterpart of the words of Christ Himself, he bore witness to the Saviour's glory. “He that cometh from above,” he said, “is above all: he that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven is above all.” “For He whom God hath sent speaketh the words of God.” [ John 3:31, 34 .] GW 56.4"
The EGW passage directly quotes John 3:31, making it an explicit allusion.
"The soul of the prophet, emptied of self, was filled with the light of the Divine. In words that were almost a counterpart of the words of Christ Himself, he bore witness to the Saviour's glory. “He that cometh from above,” he said, “is above all: he that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven is above all.... For He whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him.” John 3:31-34 . 8T 334.1"
EGW directly quotes John 3:31.
John 3:31-34
"He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him."
"The soul of the prophet, emptied of self, was filled with the light of the Divine. In words that were almost a counterpart of the words of Christ Himself, he bore witness to the Saviour's glory. “He that cometh from above,” he said, “is above all: he that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven is above all.... For He whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him.” John 3:31-34 . 8T 334.1"
Ellen White directly references John 3:31-34 in this passage.
John 3:33
"He that hath received his testimony hath set to his seal that God is true."
"The disciples of John had declared that all men were coming to Christ; but with clearer insight, John said, “No man receiveth His witness;” so few were ready to accept Him as the Saviour from sin. But “he that hath received His witness hath set his seal to this, that God is true.” John 3:33 , R. V. “He that believeth on the Son hath everlasting life.” No need of disputation as to whether Christ's baptism or John's purified from sin. It is the grace of Christ that gives life to the soul. Apart from Christ, baptism, like any other service, is a worthless form. “He that believeth not the Son shall not see life.” DA 181.2"
Ellen White directly references John 3:33 in this passage.
"So may every true believer be able, through his own experience, to “set to his seal that God is true.” John 3:33 . He can bear witness to that which he has seen and heard and felt of the power of Christ. AA 556.1"
Ellen White directly references John 3:33 in this passage.
"So everyone may be able, through his own experience, to “set his seal to this, that God is true.” John 3:33 , A.R.V. He can bear witness to that which he himself has seen and heard and felt of the power of Christ. He can testify: MH 461.4"
Ellen White directly references John 3:33 in this passage.
"The apostle Paul says that God “hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.” Colossians 1:13 . And everyone who has passed from death unto life is able to “set to his seal that God is true.” John 3:33 . He can testify, “I needed help, and I found it in Jesus. Every want was supplied, the hunger of my soul was satisfied; and now the Bible is to me the revelation of Jesus Christ. Do you ask why I believe in Jesus? Because He is to me a divine Saviour. Why do I believe the Bible? Because I have found it to be the voice of God to my soul.” We may have the witness in ourselves that the Bible is true, that Christ is the Son of God. We know that we are not following cunningly devised fables. SC 112.1"
Ellen White directly references John 3:33 in this passage.
"So everyone may be able, through his own experience, to “set his seal to this, that God is true.” John 3:33 , A. R. V. He can bear witness to that which he himself has seen and heard and felt of the power of Christ. He can testify: 8T 321.4"
Ellen White directly references John 3:33 in this passage.
John 3:34
"For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him."
"The soul of the prophet, emptied of self, was filled with the light of the Divine. In words that were almost a counterpart of the words of Christ Himself, he bore witness to the Saviour's glory. “He that cometh from above,” he said, “is above all: he that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven is above all.” “For He whom God hath sent speaketh the words of God.” [ John 3:31, 34 .] GW 56.4"
The EGW passage directly quotes John 3:34, making it an explicit allusion.
"The soul of the prophet, emptied of self, was filled with the light of the Divine. In words that were almost a counterpart of the words of Christ Himself, he bore witness to the Saviour's glory. “He that cometh from above,” he said, “is above all: he that is of the earth is earthly, and speaketh of the earth: He that cometh from heaven is above all.... For He whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him.” John 3:31-34 . 8T 334.1"
EGW directly quotes John 3:34.
John 3:36
"He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him."
There was no arbitrary choice on the part of God by which Esau was shut out from the blessings of salvation. The gifts of His grace through Christ are free to all. There is no election but one's own by which any may perish. God has set forth in His word the conditions upon which every soul will be elected to eternal life— obedience to His commandments, through faith in Christ. God has elected a character in harmony with His law, and anyone who shall reach the standard of His requirement will have an entrance into the kingdom of glory. Christ Himself said, “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life.” John 3:36 . “Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father which is in heaven.” Matthew 7:21 . And in the Revelation He declares, “Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the ga…
EGW directly quotes John 3:36.
"know Him, if we keep His commandments.” John 3:36 ; 1 John 2:3 . DA 396.3"
Ellen White directly references John 3:36 in this passage.
In the midst of Eden grew the tree of life, whose fruit had the power of perpetuating life. Had Adam remained obedient to God, he would have continued to enjoy free access to this tree and would have lived forever. But when he sinned he was cut off from partaking of the tree of life, and he became subject to death. The divine sentence, “Dust thou art, and unto dust shalt thou return,” points to the utter extinction of life. GC 532.3 Immortality, promised to man on condition of obedience, had been forfeited by transgression. Adam could not transmit to his posterity that which he did not possess; and there could have been no hope for the fallen race had not God, by the sacrifice of His Son, brought immortality within their reach. While “death passed upon all men, for that all have sinned,” Christ “hath brought life and immortality to light through the gospel.” Romans 5:12 ; 2 Timothy 1:10 . And only through Christ can immortality be obtained. Said Jesus: “He that believeth on the Son hat…
Ellen White directly references John 3:36 in this passage.
"Look, O look to Jesus and live! You cannot but be charmed with the matchless attractions of the Son of God. Christ was God manifest in the flesh, the mystery hidden for ages, and in our acceptance or rejection of the Saviour of the world are involved eternal interests. CE 76.1"
Both passages emphasize the importance of belief in Jesus and the consequences of rejecting Him. EGW's statement about 'acceptance or rejection of the Saviour' echoes the sentiment in John 3:36 regarding belief and its impact on eternal life.