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 9:1-7
"And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing."
"“As Jesus passed by, He saw a man which was blind from his birth. And His disciples asked Him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.... When He had thus spoken, He spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent). He went his way therefore, and washed, and came seeing.” DA 470.3"
EGW directly quotes John 9:1-7.
John 9:2
"And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?"
"It was generally believed by the Jews that sin is punished in this life. Every affliction was regarded as the penalty of some wrongdoing, either of the sufferer himself or of his parents. It is true that all suffering results from the transgression of God's law, but this truth had become perverted. Satan, the author of sin and all its results, had led men to look upon disease and death as proceeding from God,—as punishment arbitrarily inflicted on account of sin. Hence one upon whom some great affliction or calamity had fallen had the additional burden of being regarded as a great sinner. DA 471.1"
The EGW passage provides context for the question posed in John 9:2. Both passages discuss the common belief that suffering is a direct result of sin, either of the individual or their parents. The EGW passage expands on this belief and its perversion.
John 9:3
"Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him."
"The belief of the Jews in regard to the relation of sin and suffering was held by Christ's disciples. While Jesus corrected their error, He did not explain the cause of the man's affliction, but told them what would be the result. Because of it the works of God would be made manifest. “As long as I am in the world,” He said, “I am the light of the world.” Then having anointed the eyes of the blind man, He sent him to wash in the pool of Siloam, and the man's sight was restored. Thus Jesus answered the question of the disciples in a practical way, as He usually answered questions put to Him from curiosity. The disciples were not called upon to discuss the question as to who had sinned or had not sinned, but to understand the power and mercy of God in giving sight to the blind. It was evident that there was no healing virtue in the clay, or in the pool wherein the blind man was sent to wash, but that the virtue was in Christ. DA 471.4"
The EGW passage directly quotes and references John 9:3.
John 9:4
"I must work the works of him that sent me, while it is day: the night cometh, when no man can work."
"Wherever there are a few Sabbathkeepers, the parents should unite in providing a place for a day school where their children and youth can be instructed. They should employ a Christian teacher who, as a consecrated missionary, shall educate the children in such a way as to lead them to become missionaries. Let teachers be employed who will give a thorough education in the common branches, the Bible being made the foundation and the life of all study. Parents should gird on the armor and by their own example teach their children to be missionaries. They should work while it is day, for “the night cometh, when no man can work.” John 9:4 . If they will put forth unselfish efforts, perseveringly teaching their children to bear responsibilities, the Lord will work with them. 6T 198.2"
Ellen White directly references John 9:4 in this passage.
"Those who are taught to earn what they receive will more readily learn to make the most of it. And in learning to be self-reliant, they are acquiring that which will not only make them self-sustaining, but will enable them to help others. Teach the importance of life's duties to those who are wasting their opportunities. Show them that Bible religion never makes men idlers. Christ always encouraged industry. “Why stand ye here all the day idle?” He said to the indolent. “I must work ... while it is day: the night cometh, when no man can work.” Matthew 20:6 ; John 9:4 . MH 195.3"
Ellen White directly references John 9:4 in this passage.
"Throughout His life on earth, Jesus was an earnest and constant worker. He expected much; therefore He attempted much. After He had entered on His ministry, He said, “I must work the works of Him that sent Me, while it is day: the night cometh, when no man can work.” John 9:4 . Jesus did not shirk care and responsibility, as do many who profess to be His followers. It is because they seek to evade this discipline that so many are weak and inefficient. They may possess precious and amiable traits, but they are nerveless and almost useless when difficulties are to be met or obstacles surmounted. The positiveness and energy, the solidity and strength of character, manifested in Christ are to be developed in us, through the same discipline that He endured. And the grace that He received is for us. DA 73.1"
Ellen White directly references John 9:4 in this passage.
"My heart is often burdened because so many who might work are doing nothing. They are the sport of Satan's temptations. Every church member who has a knowledge of the truth is expected to work while the day lasts; for the night cometh, wherein no man can work. Erelong we shall understand what that night means. The Spirit of God is being grieved away from the earth. The nations are angry with one another. Widespread preparations are being made for war. The night is at hand. Let the church arouse and go forth to do her appointed work. Every believer, educated or uneducated, can bear the message. 9T 26.3"
EGW directly quotes and applies the phrase 'the night cometh, wherein no man can work' from John 9:4.
"that while our mental powers were unimpaired we should complete these works—that it was a duty which we owed to ourselves and to the cause of God to rest from the heat of battle, and give to our people the precious light of truth which God had opened to our minds. 1T 106.1"
The EGW passage directly reflects the principle in John 9:4 of working while one has the ability and opportunity, before the 'night' comes. She emphasizes the importance of completing her work while her mental faculties are still strong.
"“What are our conferences for, if not for the carrying forward of this very work? At such a time as this, every hand is to be employed. The Lord is coming. The end is near; yea, it hasteth greatly! In a little while from this we shall be unable to work with the freedom that we now enjoy. Terrible scenes are before us, and what we do, we must do quickly. We must now build up the work in every place possible. And for the accomplishment of this work we greatly need in the field the help that can be given by our ministers of experience who are able to hold the attention of large congregations.... LS 423.3"
Both passages emphasize the urgency of working while there is still time. EGW speaks of the nearness of the end and the need to work quickly, while John 9:4 states that the time for work is limited. The connection is strong and clear, as both passages highlight the importance of seizing the present opportunity to serve God before it is too late.
"I answered, “I cannot understand this kind of work. I shall go to the bushes again at once. The day is already far spent, soon the night will be here, in which we can gather no fruit.” Some went with me, but others remained by the wagon to eat. GW 138.3"
EGW's statement about the night coming when no fruit can be gathered directly echoes the sentiment in John 9:4 about working while it is day. The context of urgency in labor is very similar.
"In one place a little company had collected, and were busily talking about something in which they seemed much interested. I drew near, and found that a little child in a woman's arms had attracted their attention. I said, “You have but a little time, and might better work while you can.” GW 138.4"
Similar to pair 2, EGW's urging to work while they can, given the limited time, is a clear echo of John 9:4. The context of prioritizing work over distractions is also present.
"The signs of Christ's coming are fast fulfilling. Satan sees that he has but a short time in which to work, and he has set his agencies to work to stir up the elements of the world, that men may be deceived, deluded, and kept occupied and entranced until the day of probation shall be ended and the door of mercy be forever shut. CT 414.1 The kingdoms of this world have not yet become the kingdoms of our Lord and of His Christ. Do not deceive yourselves; be wide awake and move rapidly, for the night cometh in which no man can work. Do not encourage students who come to you burdened with the work of saving their fellow men, to enter upon course after course of study. Do not lengthen out to many years the time for obtaining an education. By so doing you give them the impression that there is time enough, and this very plan proves a snare to their souls. CT 414.2"
EGW directly quotes and applies the principle from John 9:4 about working while it is day, before the night comes when no one can work. She uses it to emphasize the urgency of the present time.
"Brother B, you should move carefully and keep self under; be patient, meek, and lowly. A meek and quiet spirit is in the sight of God of great price. You should cherish that which God esteems of worth. A work must be accomplished for you both before you can meet the measurement of God. Work while the day lasts, for the night cometh in which no man can work. Stand in the clear light yourselves, then can you let your light so shine that others by seeing your good works will be led to glorify your heavenly Father. 1T 694.1"
The phrase "the night cometh in which no man can work" is a direct quote from John 9:4.
"The Voice replied: “Your work is not yet done.” 9T 66.3"
The statement "Your work is not yet done" directly reflects the principle found in John 9:4, which emphasizes the importance of continuing to work for God while there is still time. Both passages highlight the idea that there is a task to be completed before rest can be attained.
"We have the word of God to show that the end is near. The world is to be warned, and as never before we are to be laborers with Christ. The work of warning has been entrusted to us. We are to be channels of light to the world, imparting to others the light we receive from the great Light Bearer. The words and works of all men are to be tried. Let us not be backward now. That which is to be done in warning the world must be done without delay. Let not the canvassing work be left to languish. Let the books containing the light on present truth be placed before as many as possible. 6T 329.2"
Both passages emphasize the urgency of working while there is still time. John 9:4 speaks of working while it is day, before the night comes, while the EGW passage emphasizes the need to warn the world without delay. The connection is thematic and highlights the importance of acting quickly.
"Earnestness There is need of greater earnestness. Time is fast passing, and men willing to work as Christ worked are needed. It is not enough to live a quiet, prayerful life. Meditation alone will not satisfy the need of the world. Religion is not to be a subjective influence in our lives. We are to be wide-awake, energetic, earnest Christians, filled with a desire to give others the truth. GW 143"
Both passages emphasize the urgency of working while there is still time. John 9:4 speaks of working while it is day, before the night comes when no one can work. EGW speaks of the need for greater earnestness because 'Time is fast passing.'
"God calls upon us to push the triumphs of the cross in Australia. New fields are opening. For want of workers and money the work has been hindered, but it must be hindered no longer. Of all countries, Australia most resembles America. All classes of people are there. And the warning message has not been presented and rejected. There are thousands of honest souls praying for light. God's watchmen are to stand on the walls of Zion and to give the warning: “The morning cometh, and also the night”—the night wherein no man can work. While the angels are holding the four winds, the message is to enter every field in Australia as fast as possible. 6T 26.2"
EGW directly quotes the phrase 'the night cometh, when no man can work' from John 9:4, applying it to the urgency of spreading the message in Australia. This is a clear and intentional reference.
"So great are the world's needs, that not all who are called to be medical missionary evangelists can afford to spend years in preparation before beginning to do actual field work. Soon doors now open to the gospel messenger will be forever closed. God calls upon many who are prepared to do acceptable service, to carry the message now, not waiting for further preparation; for while some delay, the enemy may take possession of fields now open. CT 469.1"
Both passages emphasize the urgency of working while there is still opportunity, before it is too late. The EGW passage speaks of doors closing, while John 9:4 speaks of the night coming when no one can work.
"The end is near, stealing upon us stealthily, imperceptibly, like the noiseless approach of a thief in the night. May the Lord grant that we shall no longer sleep as do others, but that we shall watch and be sober. The truth is soon to triumph gloriously, and all who now choose to be laborers together with God will triumph with it. The time is short; the night soon cometh when no man can work. Let those who are rejoicing in the light of present truth now make haste to impart the truth to others. The Lord is inquiring: “Whom shall I send?” Those who wish to sacrifice for the truth's sake are now to respond: “Here am I; send me.” Isaiah 6:8 . 9T 135.1"
Both passages discuss the urgency of working while there is still time, before the 'night' comes when work is no longer possible. The concept of 'night' representing a time when activity ceases is the key parallel.
"Opening Providences I have been shown that, as a people, we have been asleep as to our duty in regard to getting the light before those of other nations. Is it because God has excused us, as a people, from having any burden or special work to do for those of other tongues, that we have no missionaries today in foreign countries? Why is this negligence and delay? There are those of superior minds in many other nations whom God is impressing with the lack of spirituality and genuine godliness in the Christian denominations of the land. They cannot harmonize the life and character of professed Christians generally with the Bible standard. Many are praying for light and knowledge. They are not satisfied. God will answer their prayers through us, as a people, if we are not at such a distance from Him that we cannot hear His voice, and so selfish that we do not wish to be disturbed in our ease and agreeable associations. LS 212"
Both passages emphasize the importance of working while there is still time. The EGW passage speaks of the need to act before it's too late to reach other nations, while John 9:4 speaks of working while it is day before night comes. The connection is thematic and relevant.
"But these volumes were not to be the last. There was much yet to be accomplished. “I must prepare books,” she wrote in May, 1903, “and thus give to others the light that the Lord gives me. I do not want to leave an unfinished work.” And during the same month she wrote further: “I am trying to prepare for publication matter that will guard the work on every side, so that it may not become disproportionate. We have many things in preparation for publication.... The truth must appear just as it is.” LS 433.4"
Both passages emphasize the urgency and necessity of completing the work God has given them to do. The phrase "I must work" in John 9:4 mirrors EGW's sentiment of needing to prepare books and not leave an unfinished work.
"My brethren and sisters, do we take into consideration the needs of the large cities of the East? Do we not know that they must be warned of Christ's near approach? The work we have to do is a wonderfully great work. There is a world to be saved; there are souls to be labored for in the cities of the East, in the states where the message of the coming of our Lord was first preached. Who will give themselves to do this line of missionary work? There are hundreds of our people who ought to be out in the field who are doing little or nothing for the advancement of the message. Those who have had every advantage of knowing the truth, who have received instruction line upon line, precept upon precept, here a little and there a little, have a great responsibility resting upon them in these souls who have never heard the last gospel message. 9T 134.2"
Both passages emphasize the urgency of doing God's work. EGW's passage speaks of the need to warn cities of Christ's return, while John 9:4 speaks of working while it is day. The connection is thematic, but weaker than other pairs.
John 9:5
"As long as I am in the world, I am the light of the world."
"The belief of the Jews in regard to the relation of sin and suffering was held by Christ's disciples. While Jesus corrected their error, He did not explain the cause of the man's affliction, but told them what would be the result. Because of it the works of God would be made manifest. “As long as I am in the world,” He said, “I am the light of the world.” Then having anointed the eyes of the blind man, He sent him to wash in the pool of Siloam, and the man's sight was restored. Thus Jesus answered the question of the disciples in a practical way, as He usually answered questions put to Him from curiosity. The disciples were not called upon to discuss the question as to who had sinned or had not sinned, but to understand the power and mercy of God in giving sight to the blind. It was evident that there was no healing virtue in the clay, or in the pool wherein the blind man was sent to wash, but that the virtue was in Christ. DA 471.4"
The EGW passage directly quotes and references John 9:5.
John 9:6
"When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,"
"In the Saviour's manner of healing there were lessons for His disciples. On one occasion He anointed the eyes of a blind man with clay, and bade him, “Go, wash in the pool of Siloam.... He went his way therefore, and washed, and came seeing.” John 9:7 . The cure could be wrought only by the power of the Great Healer, yet Christ made use of the simple agencies of nature. While He did not give countenance to drug medication, He sanctioned the use of simple and natural remedies. DA 824.1"
EGW directly quotes and references the event described in John 9:6.
"On one occasion Christ anointed the eyes of a blind man with clay, and bade him, “Go, wash in the pool of Siloam.... He went his way therefore, and washed, and came seeing.” [ John 9:7 .] The cure could be wrought only by the power of the great Healer, yet Christ made use of the simple agencies of nature. While He did not give countenance to drug medication, He sanctioned the use of simple and natural remedies. GW 221.1"
EGW refers to the event described in John 9:6, even though she quotes John 9:7. It's a clear reference to the same event.
John 9:6-7
"When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing."
"The belief of the Jews in regard to the relation of sin and suffering was held by Christ's disciples. While Jesus corrected their error, He did not explain the cause of the man's affliction, but told them what would be the result. Because of it the works of God would be made manifest. “As long as I am in the world,” He said, “I am the light of the world.” Then having anointed the eyes of the blind man, He sent him to wash in the pool of Siloam, and the man's sight was restored. Thus Jesus answered the question of the disciples in a practical way, as He usually answered questions put to Him from curiosity. The disciples were not called upon to discuss the question as to who had sinned or had not sinned, but to understand the power and mercy of God in giving sight to the blind. It was evident that there was no healing virtue in the clay, or in the pool wherein the blind man was sent to wash, but that the virtue was in Christ. DA 471.4"
The EGW passage directly alludes to and summarizes the events described in John 9:6-7.
John 9:7
"And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing."
"On one occasion Christ anointed the eyes of a blind man with clay, and bade him, “Go, wash in the pool of Siloam.... He went his way therefore, and washed, and came seeing.” [ John 9:7 .] The cure could be wrought only by the power of the great Healer, yet Christ made use of the simple agencies of nature. While He did not give countenance to drug medication, He sanctioned the use of simple and natural remedies. GW 221.1"
EGW directly quotes John 9:7.
"In the Saviour's manner of healing there were lessons for His disciples. On one occasion He anointed the eyes of a blind man with clay, and bade him, “Go, wash in the pool of Siloam.... He went his way therefore, and washed, and came seeing.” John 9:7 . The cure could be wrought only by the power of the Great Healer, yet Christ made use of the simple agencies of nature. While He did not give countenance to drug medication, He sanctioned the use of simple and natural remedies. DA 824.1"
Ellen White directly references John 9:7 in this passage.
"On one occasion Christ anointed the eyes of a blind man with clay and bade him, “Go, wash in the pool of Siloam.... He went his way therefore, and washed, and came seeing.” John 9:7 . The cure could be wrought only by the power of the Great Healer, yet Christ made use of the simple agencies of nature. While He did not give countenance to drug medication, He sanctioned the use of simple and natural remedies. MH 233.1"
Ellen White directly references John 9:7 in this passage.
John 9:9
"Some said, This is he: others said, He is like him: but he said, I am he."
"said, “This is he;” others, “He is like him.” But he who had received the great blessing settled the question by saying, “I am he.” He then told them of Jesus, and by what means he had been healed, and they inquired, “Where is He? He said, I know not.” DA 471.6"
The EGW passage directly quotes and references John 9:9.
John 9:13
"They brought to the Pharisees him that aforetime was blind."
"Then they brought him before a council of the Pharisees. Again the man was asked how he had received his sight. “He said unto them, He put clay upon mine eyes, and I washed, and do see. Therefore said some of the Pharisees, This man is not of God, because He keepeth not the Sabbath day.” The Pharisees hoped to make Jesus out to be a sinner, and therefore not the Messiah. They knew not that it was He who had made the Sabbath and knew all its obligation, who had healed the blind man. They appeared wonderfully zealous for the observance of the Sabbath, yet were planning murder on that very day. But many were greatly moved at hearing of this miracle, and were convicted that He who had opened the eyes of the blind was more than a common man. In answer to the charge that Jesus was a sinner because He kept not the Sabbath day, they said, “How can a man that is a sinner do such miracles?” DA 472.1"
The EGW passage directly quotes and references the biblical text.
John 9:16
"Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them."
"The Pharisees could not but be astonished at the cure. Yet they were more than ever filled with hatred; for the miracle had been performed on the Sabbath day. DA 471.5"
Both passages describe the Pharisees' reaction to the healing on the Sabbath and their resulting hatred. The connection is strong and directly related to the narrative.
John 9:17
"They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet."
"Again the rabbis appealed to the blind man, “What sayest thou of Him, that He hath opened thine eyes? He said, He is a prophet.” The Pharisees then asserted that he had not been born blind and received his sight. They called for his parents, and asked them, saying, “Is this your son, who ye say was born blind?” DA 472.2"
The EGW passage directly quotes and references the biblical text.
John 9:18
"But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight."
"Again the rabbis appealed to the blind man, “What sayest thou of Him, that He hath opened thine eyes? He said, He is a prophet.” The Pharisees then asserted that he had not been born blind and received his sight. They called for his parents, and asked them, saying, “Is this your son, who ye say was born blind?” DA 472.2"
The EGW passage directly quotes and references the biblical text.
John 9:20-27
"His parents answered them and said, We know that this is our son, and that he was born blind: But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. Therefore said his parents, He is of age; ask him. Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. Then said they to him again, What did he to thee? how opened he thine eyes? He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples?"
"the praise: we know that this Man is a sinner. He answered and said, Whether He be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. Then said they to him again, What did He to thee? how opened He thine eyes? He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? Would ye also be His disciples? John 9:20-27 . EW 29.2"
Ellen White directly references John 9:20-27 in this passage.
John 9:22
"These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue."
"The Pharisees had one hope left, and that was to intimidate the man's parents. With apparent sincerity they asked, “How then doth he now see?” The parents feared to compromise themselves; for it had been declared that whoever should acknowledge Jesus as the Christ should be “put out of the synagogue;” that is, should be excluded from the synagogue for thirty days. During this time no child could be circumcised nor dead be lamented in the offender's home. The sentence was regarded as a great calamity; and if it failed to produce repentance, a far heavier penalty followed. The great work wrought for their son had brought conviction to the parents, yet they answered, “We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.” Thus they shifted all responsibility from themselves to their son; for they dared not confess Christ. DA 472.4"
EGW directly quotes and elaborates on John 9:22.
"There were many in the church who waited for the appearing of the Saviour, and this threat was made for the purpose of frightening them into subjection. In some cases this policy brought about the desired result, and the favor of God was sold for a place in the church. Many believed, but dared not confess their faith, lest they should be turned out of the synagogue. But some left soon afterward, and joined the company of those who were looking for the Saviour. LS 53.4"
The EGW passage directly parallels the situation described in John 9:22, where individuals feared confessing their faith in Jesus due to the threat of being expelled from the synagogue. Both passages highlight the pressure to conform and the consequences of openly declaring one's beliefs.
"multitudes who witnessed His works of mercy and heard His pure and holy teachings knew that these were not the deeds and words of a Sabbathbreaker or blasphemer. Even the officers sent by the Pharisees had been so influenced by His words that they could not lay hands on Him. In desperation the Jews had finally passed an edict that any man who professed faith in Jesus should be cast out of the synagogue. DA 538.2"
Both passages discuss the Jews' efforts to suppress belief in Jesus, specifically mentioning the threat of being cast out of the synagogue. John 9:22 explicitly states that the Jews had agreed to put out of the synagogue anyone who confessed Jesus as Christ. The EGW passage refers to an edict passed by the Jews to cast out anyone who professed faith in Jesus. The connection is strong and directly related to the historical context of the time.
"There were many in the church who waited for the appearing of the Saviour, and this threat was made for the purpose of frightening them into subjection. In some cases this policy brought about the desired result, and the favor of God was sold for a place in the church. Many believed, but dared not confess their faith, lest they should be turned out of the synagogue. But some left soon afterward and joined the company of those who were looking for the Saviour. 1T 43.3"
The EGW passage mirrors the scenario in John 9:22, where fear of being ostracized from the synagogue prevented people from openly acknowledging Jesus as the Christ. The explicit mention of being 'put out of the synagogue' connects the two passages strongly.
"When the prelate saw that Luther's reasoning was unanswerable, he lost all self-control, and in a rage cried out: “Retract! or I will send you to Rome, there to appear before the judges commissioned to take cognizance of your cause. I will excommunicate you and all your partisans, and all who shall at any time countenance you, and will cast them out of the church.” And he finally declared, in a haughty and angry tone: “Retract, or return no more.”—D'Aubigne, London ed., b. 4, ch. 8. GC 136.4"
Both the parents in John 9 and the prelate in the EGW passage used threats of excommunication to pressure individuals to conform to their beliefs. The EGW passage describes the prelate's threat to excommunicate Luther and his followers, which parallels the Jews' agreement to put out of the synagogue anyone who confessed that Jesus was the Christ.
"The pope had threatened Luther with excommunication if he did not recant, and the threat was now fulfilled. A new bull appeared, declaring the Reformer's final separation from the Roman Church, denouncing him as accursed of Heaven, and including in the same condemnation all who should receive his doctrines. The great contest had been fully entered upon. GC 143.2"
Both passages describe a situation where individuals face excommunication or ostracization for their beliefs. Luther's excommunication mirrors the threat faced by those who confessed Jesus as Christ in John 9:22.
"The next Sunday, at the commencement of the love feast, the presiding elder read off our names, seven in number, as discontinued from the church. He stated that we were not expelled on account of any wrong or immoral conduct, that we were of unblemished character and enviable reputation, but we had been guilty of walking contrary to the rules of the Methodist Church. He also declared that a door was now open, and all who were guilty of a similar breach of the rules would be dealt with in like manner. 1T 43.2"
Both passages describe being excluded from a religious community for beliefs or actions that deviate from the established norms. While the specific reasons differ, the underlying theme of exclusion for nonconformity is present in both.
John 9:24
"Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner."
"The Pharisees saw that they were giving publicity to the work done by Jesus. They could not deny the miracle. The blind man was filled with joy and gratitude; he beheld the wondrous things of nature, and was filled with delight at the beauty of earth and sky. He freely related his experience, and again they tried to silence him, saying, “Give God the praise: we know that this Man is a sinner.” That is, Do not say again that this Man gave you sight; it is God who has done this. DA 473.2"
EGW directly quotes John 9:24.
John 9:25
"He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see."
"The blind man answered, “Whether He be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.” DA 473.3"
The EGW passage directly quotes John 9:25. This is a clear and undeniable explicit allusion.
"There was the man himself, declaring that he had been blind, and had had his sight restored; but the Pharisees would rather deny the evidence of their own senses than admit that they were in error. So powerful is prejudice, so distorting is Pharisaical righteousness. DA 472.3"
The EGW passage directly references the Pharisees' unwillingness to accept the healed man's testimony due to their prejudice. This is a clear parallel to John 9:25, where the healed man simply states his experience, which the Pharisees try to discredit.
John 9:28
"Then they reviled him, and said, Thou art his disciple; but we are Moses’ disciples."
"born blind; they knew not Him with whom they were in controversy. Divine light shone into the chambers of the blind man's soul. As these hypocrites tried to make him disbelieve, God helped him to show, by the vigor and pointedness of his replies, that he was not to be ensnared. He answered, “I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be His disciples? Then they reviled him, and said, Thou art His disciple; but we are Moses’ disciples. We know that God spake unto Moses: as for this fellow, we know not from whence He is.” DA 474.1"
The EGW passage directly quotes John 9:28.
John 9:29
"We know that God spake unto Moses: as for this fellow, we know not from whence he is."
"The great leaders of religious thought in this generation sound the praises and build the monuments of those who planted the seed of truth centuries ago. Do not many turn from this work to trample down the growth springing from the same seed today? The old cry is repeated, “We know that God spake unto Moses; as for this fellow [Christ in the messenger He sends], we know not from whence he is.” John 9:29 . As in earlier ages, the special truths for this time are found, not with the ecclesiastical authorities, but with men and women who are not too learned or too wise to believe the word of God. COL 79.1"
Ellen White directly references John 9:29 in this passage.
John 9:35
"Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?"
"Jesus heard what had been done; and finding him soon after, He said, “Dost thou believe on the Son of God?” DA 474.4"
The EGW passage directly quotes John 9:35.
John 9:36
"He answered and said, Who is he, Lord, that I might believe on him?"
"To the Saviour's question, “Dost thou believe on the Son of God?” the blind man replied by asking, “Who is He, Lord, that I might believe on Him?” And Jesus said, “Thou hast both seen Him, and it is He that talketh with thee.” The man cast himself at the Saviour's feet in worship. Not only had his natural sight been restored, but the eyes of his understanding had been opened. Christ had been revealed to his soul, and he received Him as the Sent of God. DA 475.1"
EGW directly quotes John 9:36.
John 9:38
"And he said, Lord, I believe. And he worshipped him."
"For the first time the blind man looked upon the face of his Restorer. Before the council he had seen his parents troubled and perplexed; he had looked upon the frowning faces of the rabbis; now his eyes rested upon the loving, peaceful countenance of Jesus. Already, at great cost to himself, he had acknowledged Him as a delegate of divine power; now a higher revelation was granted him. DA 474.5"
The EGW passage directly describes the scene after the blind man's healing, culminating in his worship of Jesus, as described in John 9:38. The description of the blind man's changing perception of Jesus and his growing faith directly amplifies the biblical account.
John 9:39
"And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind."
"A group of Pharisees had gathered near, and the sight of them brought to the mind of Jesus the contrast ever manifest in the effect of His words and works. He said, “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.” Christ had come to open the blind eyes, to give light to them that sit in darkness. He had declared Himself to be the light of the world, and the miracle just performed was in attestation of His mission. The people who beheld the Saviour at His advent were favored with a fuller manifestation of the divine presence than the world had ever enjoyed before. The knowledge of God was revealed more perfectly. But in this very revelation, judgment was passing upon men. Their character was tested, their destiny determined. DA 475.2"
EGW directly quotes John 9:39.
Jews were looking for the Messiah; but He did not come as they had predicted that He would, and if He were accepted as the Promised One, their learned teachers would be forced to acknowledge that they had erred. These leaders had separated themselves from God, and Satan worked upon their minds to lead them to reject the Saviour. Rather than yield their pride of opinion, they closed their eyes to all the evidences of His Messiahship, and they not only rejected the message of salvation themselves, but they steeled the hearts of the people against Jesus. Their history should be a solemn warning to us. We need never expect that when the Lord has light for His people, Satan will stand calmly by and make no effort to prevent them from receiving it. He will work upon minds to excite distrust and jealousy and unbelief. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. Let not God's blessing be turned away from us because we know not the ti…
Both passages discuss the rejection of Jesus due to pride and unwillingness to accept new perspectives. John 9:39 speaks of spiritual blindness, while the EGW passage elaborates on how the Jewish leaders closed their eyes to the evidence of Jesus's Messiahship to protect their own positions.
"We are living in a world full of corruption, and if we do not receive the living Christ into our hearts, believing and doing His words, we shall be left as blind as were the Jews. All teachers need to grasp every ray of heavenly light shed upon their pathway; for as instructors they need light. Some say, “Yes, I think I am anxious for this;” but they deceive themselves. Where do you get your light? From what fountain have you been drinking? I have the word of the Lord that not a few of the teachers have left the snow waters of Lebanon for the turbid streams of the valley. God alone can guide us safely in paths which lead to the better country. But the teachers who are not earnestly and intelligently seeking that better country are leading those under their influence to be careless and to neglect the great salvation bought for them at an infinite price. CT 372.2"
Both passages deal with spiritual blindness and the source of true light. The EGW passage speaks of teachers who have abandoned the 'snow waters of Lebanon' (pure teachings) for 'turbid streams' (corrupted teachings), leading to spiritual blindness, echoing the concept in John 9:39 where Jesus speaks of coming to bring sight to the blind and blindness to those who think they see.
"Brother R. then bore his testimony. His face was lighted with the glory of heaven as he praised the Lord for the wonders He had wrought that night. Said he: “This place is awfully solemn because of the presence of the Most High. Sister Ellen, in future you will have our help and sustaining sympathies, instead of the cruel opposition that has been shown you. We have been blind to the manifestations of God's Holy Spirit.” 1T 47.1"
The EGW passage describes Brother R. acknowledging his previous 'blindness' to the Holy Spirit and his subsequent change in perspective. This thematically aligns with John 9:39, where Jesus speaks of bringing judgment so that those who do not see might see. The shared theme of spiritual blindness and enlightenment justifies the connection.
John 9:41
"Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth."
"The manifestation of divine power that had given to the blind man both natural and spiritual sight had left the Pharisees in yet deeper darkness. Some of His hearers, feeling that Christ's words applied to them, inquired, “Are we blind also?” Jesus answered, “If ye were blind, ye should have no sin.” If God had made it impossible for you to see the truth, your ignorance would involve no guilt. “But now ye say, We see.” You believe yourselves able to see, and reject the means through which alone you could receive sight. To all who realized their need, Christ came with infinite help. But the Pharisees would confess no need; they refused to come to Christ, and hence they were left in blindness,—a blindness for which they were themselves guilty. Jesus said, “Your sin remaineth.” DA 475.3"
EGW directly quotes John 9:41.
"Had they known that they were putting to torture One who had come to save the sinful race from eternal ruin, they would have been seized with remorse and horror. But their ignorance did not remove their guilt; for it was their privilege to know and accept Jesus as their Saviour. Some of them would yet see their sin, and repent, and be converted. Some by their impenitence would make it an impossibility for the prayer of Christ to be answered for them. Yet, just the same, God's purpose was reaching its fulfillment. Jesus was earning the right to become the advocate of men in the Father's presence. DA 744.3"
Both passages address the concept of culpability and the role of knowledge in determining guilt. John 9:41 states that those who claim to see (understand) are more accountable for their sin. The EGW passage echoes this principle by stating that the ignorance of Jesus' persecutors did not remove their guilt because they had the privilege to know and accept Him.