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
Romans 2:1
"Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things."
"The Saviour bids us, “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” [ Matthew 7:1, 2 .] Remember that soon your life record will pass in review before God. Remember, too, that He has said, “Thou art inexcusable, O man, whosoever thou art that judgest: ...for thou that judgest doest the same things.” [ Romans 2:1 .] GW 474.2"
Ellen White directly references Romans 2:1 in this passage.
"“Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.” Romans 2:1 . Thus those who condemn or criticize others, proclaim themselves guilty, for they do the same things. In condemning others, they are passing sentence upon themselves, and God declares that this sentence is just. He accepts their own verdict against themselves. MB 124.2"
Ellen White directly references Romans 2:1 in this passage.
The conduct of David toward Saul has a lesson. By command of God, Saul had been anointed as king over Israel. Because of his disobedience the Lord declared that the kingdom should be taken from him; and yet how tender and courteous and forbearing was the conduct of David toward him! In seeking the life of David, Saul came into the wilderness and, unattended, entered the very cave where David with his men of war lay hidden. “And the men of David said unto him, Behold the day of which the Lord said unto thee, ... I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee.... And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord.” The Saviour bids us, “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” Remember that…
Ellen White directly references Romans 2:1 in this passage.
"Much is involved in the matter of judging. Remember that soon your life record will pass in review before God. Remember, too, that He has said: “Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?” Romans 2:1-3 . 8T 85.2"
EGW directly quotes Romans 2:1.
"Those who are most ready to excuse or justify themselves in sin are often most severe in judging and condemning others. Many, like Saul, bring upon themselves the displeasure of God, but they reject counsel and despise reproof. Even when convinced that the Lord is not with them, they refuse to see in themselves the cause of their trouble. They cherish a proud, boastful spirit, while they indulge in cruel judgment or severe rebuke of others who are better than they. Well would it be for such self-constituted judges to ponder those words of Christ: “With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” Matthew 7:2 . PP 625.4"
Both passages address the hypocrisy of judging others while being guilty of the same or similar faults. The EGW passage uses Saul as an example, while Romans 2:1 presents a general principle.
"The shameful crime of Amnon, the first-born, was permitted by David to pass unpunished and unrebuked. The law pronounced death upon the adulterer, and the unnatural crime of Amnon made him doubly guilty. But David, self-condemned for his own sin, failed to bring the offender to justice. For two full years Absalom, the natural protector of the sister so foully wronged, concealed his purpose of revenge, but only to strike more surely at the last. At a feast of the king's sons the drunken, incestuous Amnon was slain by his brother's command. PP 727.2"
David's failure to judge Amnon is directly linked to his own sin with Bathsheba. Romans 2:1 speaks to the principle of self-condemnation when judging others, which is a clear parallel to David's situation.
"Simon's coldness and neglect toward the Saviour showed how little he appreciated the mercy he had received. He had thought he honored Jesus by inviting Him to his house. But he now saw himself as he really was. While he thought himself reading his Guest, his Guest had been reading him. He saw how true Christ's judgment of him was. His religion had been a robe of Pharisaism. He had despised the compassion of Jesus. He had not recognized Him as the representative of God. While Mary was a sinner pardoned, he was a sinner unpardoned. The rigid rule of justice he had desired to enforce against her condemned him. DA 567.4"
The EGW passage illustrates the principle of Romans 2:1, where judging others condemns oneself. Simon's judgment of Mary ultimately reveals his own unpardoned state.
Romans 2:1-3
"Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?"
"Much is involved in the matter of judging. Remember that soon your life record will pass in review before God. Remember, too, that He has said: “Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?” Romans 2:1-3 . 8T 85.2"
Ellen White directly references Romans 2:1-3 in this passage.
Romans 2:2
"But we are sure that the judgment of God is according to truth against them which commit such things."
"“Affiliated to the dangers already named is the danger of underestimating the justice of God. The tendency of the modern pulpit is to strain out the divine justice from the divine benevolence, to sink benevolence into a sentiment rather than exalt it into a principle. The new theological prism puts asunder what God has joined together. Is the divine law a good or an evil? It is a good. Then justice is good; for it is a disposition to execute the law. From the habit of underrating the divine law and justice, the extent and demerit of human disobedience, men easily slide into the habit of underestimating the grace which has provided an atonement for sin.” Thus the gospel loses its value and importance in the minds of men, and soon they are ready practically to cast aside the Bible itself. GC 465.3"
The EGW passage discusses the underestimation of God's justice. Romans 2:2 speaks of God's judgment according to truth. The connection is that both emphasize the importance of God's justice and judgment, making it a thematic parallel.
Romans 2:3
"And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?"
"Much is involved in the matter of judging. Remember that soon your life record will pass in review before God. Remember, too, that He has said: “Thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?” Romans 2:1-3 . 8T 85.2"
EGW directly quotes Romans 2:3.
Romans 2:4
"Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?"
The love of God still yearns over the one who has chosen to separate from Him, and He sets in operation influences to bring him back to the Father's house. The prodigal son in his wretchedness “came to himself.” The deceptive power that Satan had exercised over him was broken. He saw that his suffering was the result of his own folly, and he said, “How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father.” Miserable as he was, the prodigal found hope in the conviction of his father's love. It was that love which was drawing him toward home. So it is the assurance of God's love that constrains the sinner to return to God. “The goodness of God leadeth thee to repentance.” Romans 2:4 . A golden chain, the mercy and compassion of divine love, is passed around every imperiled soul. The Lord declares, “I have loved thee with an everlasting love; therefore with lovingkindness have I drawn thee.” Jeremiah 31:3 . COL 202.1…
Ellen White directly references Romans 2:4 in this passage.
"For months the judgment of God lingered. But instead of being led to repentance by this forbearance, the king indulged his pride until he lost confidence in the interpretation of the dream, and jested at his former fears. PK 519.2"
The EGW passage describes Nebuchadnezzar failing to repent despite God's forbearance, while Romans 2:4 states that God's goodness leads to repentance. The EGW passage illustrates the principle stated in Romans 2:4, making it a direct application of the principle.
"God could have destroyed Satan and his sympathizers as easily as one can cast a pebble to the earth; but He did not do this. Rebellion was not to be overcome by force. Compelling power is found only under Satan's government. The Lord's principles are not of this order. His authority rests upon goodness, mercy, and love; and the presentation of these principles is the means to be used. God's government is moral, and truth and love are to be the prevailing power. DA 759.1"
Both passages highlight God's character as being based on goodness, mercy, and love, rather than force. Romans 2:4 speaks of God's goodness leading to repentance, while the EGW quote contrasts God's moral government with Satan's use of force. The EGW passage expands on the principle of God's goodness as the foundation of His authority.
"God bears long with the perversity of men, giving them ample opportunity for repentance; but He marks all their devices to resist the authority of His just and holy law. 8T 214.2"
Both passages discuss God's patience and the opportunity for repentance. The EGW passage expands on the idea of God marking resistance to His law, which is a logical extension of despising His goodness and longsuffering as mentioned in Romans.
"Like other sons of David, Amnon had been left to selfish indulgence. He had sought to gratify every thought of his heart, regardless of the requirements of God. Notwithstanding his great sin, God had borne long with him. For two years he had been granted opportunity for repentance; but he continued in sin, and with his guilt upon him, he was cut down by death, to await the awful tribunal of the judgment. PP 727.4"
Both passages discuss God's longsuffering and the opportunity for repentance. The EGW passage uses Amnon as an example of someone who rejected this opportunity, while Romans 2:4 speaks generally about despising God's goodness that leads to repentance.
"Until the judgment you will never know the influence of a kind, considerate course toward the inconsistent, the unreasonable, the unworthy. When we meet with ingratitude and betrayal of sacred trusts, we are roused to show our contempt or indignation. This the guilty expect; they are prepared for it. But kind forbearance takes them by surprise and often awakens their better impulses and arouses a longing for a nobler life. MH 495.1"
The EGW passage directly reflects the principle in Romans 2:4 that God's goodness and forbearance lead to repentance. EGW emphasizes that kindness and consideration, even towards the unworthy, can awaken better impulses and lead to a nobler life, mirroring the transformative power of God's goodness.
“If this is sound Bible truth,” she replied, “instead of preventing the salvation of sinners, it will be the means of winning them to Christ. If the love of God will not induce the rebel to yield, the terrors of an eternal hell will not drive him to repentance. Besides, it does not seem a proper way to win souls to Jesus by appealing to one of the lowest attributes of the mind,—abject fear. The love of Jesus attracts; it will subdue the hardest heart.” LS 49.4 It was some months after this conversation before I heard anything further concerning this doctrine; but during this time my mind had been much exercised upon the subject. When I heard it preached, I believed it to be the truth. From the time that light in regard to the sleep of the dead dawned upon my mind, the mystery that had enshrouded the resurrection vanished, and the great event itself assumed a new and sublime importance. My mind had often been disturbed by its efforts to reconcile the immediate reward or punishment of th…
EGW's passage directly echoes the sentiment in Romans 2:4 that God's goodness leads to repentance, contrasting it with the use of fear as a motivator.
“If this is sound Bible truth,” she replied, “instead of preventing the salvation of sinners, it will be the means of winning them to Christ. If the love of God will not induce the rebel to yield, the terrors of an eternal hell will not drive him to repentance. Besides, it does not seem a proper way to win souls to Jesus, by appealing to one of the lowest attributes of the mind, abject fear. The love of Jesus attracts; it will subdue the hardest heart.” 1T 39.6 It was some months after this conversation before I heard anything further concerning this doctrine; but during this time my mind had been much exercised upon the subject. When I heard it preached, I believed it to be the truth. From the time that light in regard to the sleep of the dead dawned upon my mind, the mystery that had enshrouded the resurrection vanished, and the great event itself assumed a new and sublime importance. My mind had often been disturbed by its efforts to reconcile the immediate reward or punishment of t…
Both passages emphasize that God's goodness and love should lead to repentance, rather than fear. EGW's passage directly contrasts love and fear as motivators, while Romans 2:4 highlights God's goodness as the path to repentance.
"The sinner may resist this love, may refuse to be drawn to Christ; but if he does not resist he will be drawn to Jesus; a knowledge of the plan of salvation will lead him to the foot of the cross in repentance for his sins, which have caused the sufferings of God's dear Son. SC 27.2"
EGW's statement that a 'knowledge of the plan of salvation' leads to repentance aligns with Romans 2:4, which states that 'the goodness of God leadeth thee to repentance.' Both passages connect God's actions (love, goodness) with the sinner's repentance.
"Simon was touched by the kindness of Jesus in not openly rebuking him before the guests. He had not been treated as he desired Mary to be treated. He saw that Jesus did not wish to expose his guilt to others, but sought by a true statement of the case to convince his mind, and by pitying kindness to subdue his heart. Stern denunciation would have hardened Simon against repentance, but patient admonition convinced him of his error. He saw the magnitude of the debt which he owed his Lord. His pride was humbled, he repented, and the proud Pharisee became a lowly, self-sacrificing disciple. DA 567.5"
The EGW passage illustrates the principle stated in Romans 2:4, that God's goodness leads to repentance. The story of Simon is used as an example of this principle in action.
"purposes of rebellion. God bears long with the perversity of men, giving them ample opportunity for repentance; but He marks all their devices to resist the authority of His just and holy law. From time to time the unseen hand that holds the scepter of government is stretched out to restrain iniquity. Unmistakable evidence is given that the Creator of the universe, the One infinite in wisdom and love and truth, is the Supreme Ruler of heaven and earth, and that none can with impunity defy His power. PP 123.2"
Both passages emphasize God's patience and longsuffering, and the purpose of this patience is to lead people to repentance. The EGW passage expands on this idea, but the core principle is the same.
"A large class to whom the doctrine of eternal torment is revolting are driven to the opposite error. They see that the Scriptures represent God as a being of love and compassion, and they cannot believe that He will consign His creatures to the fires of an eternally burning hell. But holding that the soul is naturally immortal, they see no alternative but to conclude that all mankind will finally be saved. Many regard the threatenings of the Bible as designed merely to frighten men into obedience, and not to be literally fulfilled. Thus the sinner can live in selfish pleasure, disregarding the requirements of God, and yet expect to be finally received into His favor. Such a doctrine, presuming upon God's mercy, but ignoring His justice, pleases the carnal heart and emboldens the wicked in their iniquity. GC 537.1"
EGW discusses the danger of presuming upon God's mercy while ignoring His justice, which aligns with the warning in Romans 2:4 about despising God's goodness and forbearance, leading to a lack of repentance.
"The Israelites had been guilty of treason, and that against a King who had loaded them with benefits and whose authority they had voluntarily pledged themselves to obey. That the divine government might be maintained justice must be visited upon the traitors. Yet even here God's mercy was displayed. While He maintained His law, He granted freedom of choice and opportunity for repentance to all. Only those were cut off who persisted in rebellion. PP 324.3"
The EGW passage speaks of God's mercy being displayed even in judgment, granting opportunity for repentance. This echoes the sentiment in Romans 2:4, which emphasizes God's goodness, forbearance, and longsuffering leading to repentance. Both passages connect God's actions with the possibility of repentance.
"threatenings in His Word, and to represent Him as being all mercy, so that not one will perish, but that all, both saint and sinner, will at last be saved in His kingdom. EW 219.1"
Both passages address the danger of misinterpreting God's mercy. EGW warns against portraying God as *only* merciful, leading to universal salvation regardless of sin. Romans 2:4 speaks of God's goodness leading to repentance, implying that His mercy is not unconditional but aims at transformation. There's a clear thematic parallel in the potential misuse of God's goodness.
"“Why, mother!” cried I, in astonishment, “this is strange talk for you! If you believe this strange theory, do not let anyone know of it; for I fear that sinners would gather security from this belief, and never desire to seek the Lord.” 1T 39.5"
Both passages deal with the idea of leading people to repentance. EGW's passage suggests that love, not fear, is the proper way to win souls, while Romans 2:4 states that God's goodness leads to repentance.
"Even when he was cast out of heaven, Infinite Wisdom did not destroy Satan. Since only the service of love can be acceptable to God, the allegiance of His creatures must rest upon a conviction of His justice and benevolence. The inhabitants of heaven and of the worlds, being unprepared to comprehend the nature or consequences of sin, could not then have seen the justice of God in the destruction of Satan. Had he been immediately blotted out of existence, some would have served God from fear rather than from love. The influence of the deceiver would not have been fully destroyed, nor would the spirit of rebellion have been utterly eradicated. For the good of the entire universe through ceaseless ages, he must more fully develop his principles, that his charges against the divine government might be seen in their true light by all created beings, and that the justice and mercy of God and the immutability of His law might be forever placed beyond all question. PP 42.3"
The EGW passage speaks of God's forbearance in not destroying Satan immediately, allowing his principles to be fully developed. This echoes the theme of God's goodness and longsuffering leading to repentance, as described in Romans 2:4. Both passages highlight God's patience and the purpose behind it.
The Lord would teach His people to acknowledge the justice of His corrections, that others may fear. There were those in Israel whom the warning of this terrible judgment might save from presuming upon God's forbearance until they, too, should seal their own destiny. The divine rebuke is upon that false sympathy for the sinner which endeavors to excuse his sin. It is the effect of sin to deaden the moral perceptions, so that the wrongdoer does not realize the enormity of transgression, and without the convicting power of the Holy Spirit he remains in partial blindness to his sin. It is the duty of Christ's servants to show these erring ones their peril. Those who destroy the effect of the warning by blinding the eyes of sinners to the real character and results of sin often flatter themselves that they thus give evidence of their charity; but they are working directly to oppose and hinder the work of God's Holy Spirit; they are lulling the sinner to rest on the brink of destruction; th…
The EGW passage discusses God's forbearance and the danger of presuming upon it, which aligns with the theme of Romans 2:4 regarding despising God's goodness and forbearance. Both passages highlight the importance of recognizing God's patience and turning to repentance.
"The posterity of Canaan descended to the most degrading forms of heathenism. Though the prophetic curse had doomed them to slavery, the doom was withheld for centuries. God bore with their impiety and corruption until they passed the limits of divine forbearance. Then they were dispossessed, and became bondmen to the descendants of Shem and Japheth. PP 118.1"
Both passages discuss God's forbearance. EGW applies this to the Canaanites, while Romans 2:4 speaks of God's goodness leading to repentance. The connection is thematic, focusing on God's patience before judgment.
Romans 2:5
"But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;"
"The flames that consumed the cities of the plain shed their warning light down even to our time. We are taught the fearful and solemn lesson that while God's mercy bears long with the transgressor, there is a limit beyond which men may not go on in sin. When that limit is reached, then the offers of mercy are withdrawn, and the ministration of judgment begins. PP 162.3"
Both passages discuss the consequences of continuing in sin and the eventual arrival of God's judgment. The EGW passage specifically mentions a limit to God's mercy, which aligns with the idea of 'treasuring up wrath' in Romans.
"With unerring accuracy the Infinite One still keeps account with the nations. While His mercy is tendered, with calls to repentance, this account remains open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath begins. The account is closed. Divine patience ceases. Mercy no longer pleads in their behalf. PK 364.3"
Both passages discuss the accumulation of wrath due to impenitence. Romans 2:5 speaks of treasuring up wrath, while EGW speaks of an account reaching a certain amount. The connection is thematic, focusing on the consequences of unrepentant sin.
"impenitent will know just where and what their sin is—the despising of His holy law. Yet they will have no more true repentance than did the old-world sinners. PP 99.3"
Both passages discuss the concept of an impenitent heart and the consequences thereof. While not a direct quote, the thematic overlap is significant.
Romans 2:6
"Who will render to every man according to his deeds:"
"revelation of the righteous judgment of God; who will render to every man according to his deeds;” “tribulation and anguish upon every soul of man that doeth evil.” Romans 2:5, 6, 9 . GC 540.3"
EGW directly quotes Romans 2:6.
"be judged according to his deeds, caused him to tremble with dread. AA 425.3"
Both passages explicitly state the principle of being judged according to one's deeds.
"***** Every power lent us by God, whether physical, mental, or spiritual, is to be sacredly cherished to do the work assigned us for our fellow men who are perishing in their ignorance. Every man is to stand at his post of duty untrammeled, each serving the Lord in humility, each responsible for his own work. “Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.” He “will render to every man according to his deeds.” Colossians 3:23, 24 ; Romans 2:6 . 7T 180.3"
Ellen White directly references Romans 2:6 in this passage.
"laborers held to work for those who already have a knowledge of the truth are kept away from the people who know it not. By devoting much time year after year to ministerial institutes, our brethren have neglected fields that are white already to harvest. Souls in spiritual blindness, prejudiced by those who misrepresent the truth, have been left unwarned. Oh, the neglect that will be charged against individuals, organizations, and churches in that day when every man shall be judged according to the deeds done in the body! Then it will be seen how great was the measure of responsibility for failing to extend the work into the regions beyond. 6T 89.2"
Both passages emphasize that individuals will be judged based on their actions. EGW's statement about being 'judged according to the deeds done in the body' directly reflects the principle in Romans 2:6.
"Sad will be the retrospect in that day when men stand face to face with eternity. The whole life will present itself just as it has been. The world's pleasures, riches, and honors will not then seem so important. Men will then see that the righteousness they despised is alone of value. They will see that they have fashioned their characters under the deceptive allurements of Satan. The garments they have chosen are the badge of their allegiance to the first great apostate. Then they will see the results of their choice. They will have a knowledge of what it means to transgress the commandments of God. COL 318.3"
The EGW passage directly echoes the principle of Romans 2:6, emphasizing the judgment based on deeds and the consequences of choices made in life. The idea of facing eternity and being judged according to one's actions is central to both passages.
"He held up before Felix and Drusilla the character of God—His righteousness, justice, and equity, and the nature of His law. He clearly showed that it is man's duty to live a life of sobriety and temperance, keeping the passions under the control of reason, in conformity to God's law, and preserving the physical and mental powers in a healthy condition. He declared that there would surely come a day of judgment when all would be rewarded according to the deeds done in the body, and when it would be plainly revealed that wealth, position, or titles are powerless to gain for man the favor of God or to deliver him from the results of sin. He showed that this life is man's time of preparation for the future life. Should he neglect present privileges and opportunities he would suffer an eternal loss; no new probation would be given him. AA 423.3"
The EGW passage elaborates on the principle stated in Romans 2:6, that God will judge everyone according to their deeds. It explains how this judgment will occur and what factors will not influence it.
Romans 2:7
"To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:"
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 Romans 2:7 in this passage.
"in His times He shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; who only hath immortality.” 1 Timothy 6:15, 16 . “To them who by patient continuance in well-doing seek for glory and honor and immortality, eternal life.” Romans 2:7 . LS 48.2"
Ellen White directly references Romans 2:7 in this passage.
"One day I listened to a conversation between my mother and a sister, in reference to a discourse which they had recently heard, to the effect that the soul had not natural immortality. Some of the minister's proof texts were repeated. Among them I remember these impressed me very forcibly: “The soul that sinneth, it shall die.” “The living know that they shall die: but the dead know not anything.” “Which in His times He shall show, who is the blessed and only Potentate, the King of kings, and Lord of Lords; who only hath immortality.” “To them who by patient continuance in well-doing seek for glory and honor and immortality, eternal life.” “Why,” said my mother, after quoting the foregoing passage, “should they seek for what they already have?” 1T 39.1"
EGW directly quotes Romans 2:7 in her discussion about the soul's immortality.
You can now face rightabout, heed the call of mercy, and live. Rejoice that your probation has not ended, that you may now, by patient continuance in well-doing, seek for glory, honor, immortality, and eternal life. Rejoice that she who has been your faithful companion for years shall rise again, that mortality will be swallowed up of life. Look forward to the morning of the resurrection, when she who shared your joys and sorrows for more than a score of years will come forth from her prison house. Will you have her look for you, her companion, in vain? Will you be missing then, as her voice is raised in triumph and victory: “O death, where is thy sting? O grave, where is thy victory?” Oh, that day will bring honor to the saints! No shame, no reproach, no suffering then; but peace, joy, and immortal praise upon every redeemed tongue! Oh, that God would speak to your heart and impress you with the value of eternal life. And may you be led, my brother, to ever possess a spirit of noble g…
EGW's passage directly alludes to Romans 2:7, speaking of seeking glory, honor, immortality, and eternal life through patient continuance in well-doing.
Romans 2:9
"Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;"
"revelation of the righteous judgment of God; who will render to every man according to his deeds;” “tribulation and anguish upon every soul of man that doeth evil.” Romans 2:5, 6, 9 . GC 540.3"
EGW directly quotes Romans 2:9.
"will have a heavy and fearful toll to pay. 1T 427.2"
Both passages speak of negative consequences for wrongdoing. 'Toll to pay' aligns with 'tribulation and anguish' as a result of evil.
Romans 2:11
"For there is no respect of persons with God."
It is to this class that Isaiah referred in his prophecy, “A remnant shall be saved.” [See Isaiah 10:20-22 .] From Paul's day to the present time, God by His Holy Spirit has been calling after the Jew as well as the Gentile. “There is no respect of persons with God,” [ Romans 2:11 ] declared Paul. The apostle regarded himself as “debtor both to the Greeks, and to the barbarians,” [ Romans 1:14 ] as well as to the Jews; but he never lost sight of the decided advantages possessed by the Jews over others, “chiefly, because that unto them were committed the oracles of God.” [ Romans 3:2 .] “The gospel,” he declared, “is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” [ Romans 1:16, 17 .] It is of this gospel of Christ, equally efficacious for Jew and Gentile, that Paul in his epistle to the Romans declared he was not as…
EGW directly quotes Romans 2:11, making this an explicit allusion.
"The history of Israel was to be placed on record for the instruction and warning of coming generations. Men of all future time must see the God of heaven as an impartial ruler, in no case justifying sin. But few realize the exceeding sinfulness of sin. Men flatter themselves that God is too good to punish the transgressor. But in the light of Bible history it is evident that God's goodness and His love engage Him to deal with sin as an evil fatal to the peace and happiness of the universe. PP 420.2"
Both passages emphasize God's impartiality and justice in dealing with sin. Romans 2:11 states God shows no favoritism, while EGW argues that God's goodness compels Him to address sin's destructive nature.
"Peter said, “Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth Him, and worketh righteousness, is accepted with Him.” AA 138.4"
Both passages address God's impartiality. While not a direct quote, the sentiment is very similar and clearly related.
"Cain had the same opportunity of learning and accepting these truths as had Abel. He was not the victim of an arbitrary purpose. One brother was not elected to be accepted of God, and the other to be rejected. Abel chose faith and obedience; Cain, unbelief and rebellion. Here the whole matter rested. PP 72.4"
The EGW passage directly addresses the concept of impartiality, which is the core of Romans 2:11. The passage emphasizes that God gave Cain the same opportunity as Abel, reinforcing the idea that God doesn't show favoritism.
Romans 2:12
"For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;"
"God has given His word for all to investigate, that they may learn the way to life. None need err if they will submit to the conditions of salvation laid down in the word of God. Probation is granted to all, that all may form characters for eternal life. An opportunity will be given to all to decide for life or death. Men will be judged according to the measure of light given them. None will be accountable for their darkness and their errors if the light has not been brought to them. They have not sinned in not accepting what has not been given them. All will be tested before Jesus leaves His position in the most holy place. The probation of all closes when the pleading for sinners is ended and the garments of vengeance are put on. 2T 691.1"
The EGW passage states that men will be judged according to the measure of light given them, and those who haven't received the light won't be accountable for not accepting it. This aligns with the principle in Romans 2:12, which states that those who sinned without the law will perish without the law, and those who sinned in the law will be judged by the law. Both passages address the idea of judgment based on the knowledge and opportunities available to individuals.
Romans 2:12-16
"For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel."
Those who had accepted the light concerning the mediation of Christ and the perpetuity of the law of God found that these were the truths presented in Revelation 14 . The messages of this chapter constitute a threefold warning (see Appendix ) which is to prepare the inhabitants of the earth for the Lord's second coming. The announcement, “The hour of His judgment is come,” points to the closing work of Christ's ministration for the salvation of men. It heralds a truth which must be proclaimed until the Saviour's intercession shall cease and He shall return to the earth to take His people to Himself. The work of judgment which began in 1844 must continue until the cases of all are decided, both of the living and the dead; hence it will extend to the close of human probation. That men may be prepared to stand in the judgment, the message commands them to “fear God, and give glory to Him,” “and worship Him that made heaven, and earth, and the sea, and the fountains of waters.” The result …
Ellen White directly references Romans 2:12-16 in this passage.
Romans 2:13
"(For not the hearers of the law are just before God, but the doers of the law shall be justified."
"He who becomes a partaker of the divine nature will be in harmony with God's great standard of righteousness, His holy law. This is the rule by which God measures the actions of men. This will be the test of character in the judgment. COL 314.2"
EGW's statement about God's law being the standard by which actions are measured and the test of character aligns with Romans 2:13, which emphasizes that it is the doers of the law who are justified, not merely the hearers. Both highlight the importance of obedience to the law in God's judgment.
"The lawyer found himself a lawbreaker. He was convicted under Christ's searching words. The righteousness of the law, which he claimed to understand, he had not practiced. He had not manifested love toward his fellow man. Repentance was demanded; but instead of repenting, he tried to justify himself. Rather than acknowledge the truth, he sought to show how difficult of fulfillment the commandment is. Thus he hoped both to parry conviction and to vindicate himself in the eyes of the people. The Saviour's words had shown that his question was needless, since he had been able to answer it himself. Yet he put another question, saying, “Who is my neighbor?” DA 498.2"
Both passages address the idea that merely hearing or understanding the law is insufficient; one must also *do* the law to be justified. EGW's passage illustrates this principle in the context of the lawyer's interaction with Jesus.
"The righteousness of Christ will not cover one cherished sin. A man may be a law-breaker in heart; yet if he commits no outward act of transgression, he may be regarded by the world as possessing great integrity. But God's law looks into the secrets of the heart. Every act is judged by the motives that prompt it. Only that which is in accord with the principles of God's law will stand in the judgment. COL 316.2"
Both passages address the importance of not just hearing or knowing the law, but actually doing it. The EGW passage emphasizes that God looks at the motives behind actions, which aligns with the idea that true righteousness involves more than just outward compliance with the law. Romans 2:13 highlights that only those who *do* the law will be justified, implying a deeper commitment than mere knowledge. The connection is thematic, focusing on the importance of obedience and genuine righteousness.
Romans 2:14
"For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:"
"Among the heathen are those who worship God ignorantly, those to whom the light is never brought by human instrumentality, yet they will not perish. Though ignorant of the written law of God, they have heard His voice speaking to them in nature, and have done the things that the law required. Their works are evidence that the Holy Spirit has touched their hearts, and they are recognized as the children of God. DA 638.2"
The EGW passage directly reflects the principle outlined in Romans 2:14, that those without the written law can still be judged righteous based on their actions guided by natural law and the Holy Spirit. It's more than just a thematic parallel; it's a direct application of the principle.
"These are principles with which are bound up the well-being of society, of both secular and religious associations. It is these principles that give security to property and life. For all that makes confidence and co- operation possible, the world is indebted to the law of God, as given in His word, and as still traced, in lines often obscure and well-nigh obliterated, in the hearts of men. Ed 137.1"
The EGW passage speaks of God's law being traced in the hearts of men, even obscurely. Romans 2:14 discusses Gentiles doing by nature the things contained in the law, suggesting an inherent understanding of the law even without explicit knowledge. This is a valid thematic parallel.
Romans 2:15
"Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)"
"Against every evildoer God's law utters condemnation. He may disregard that voice, he may seek to drown its warning, but in vain. It follows him. It makes itself heard. It destroys his peace. If unheeded, it pursues him to the grave. It bears witness against him at the judgment. A quenchless fire, it consumes at last soul and body. Ed 144.5"
Both passages discuss the law's impact on the conscience and its role in judgment. The EGW passage expands on the idea of the law's condemnation and its consequences, echoing the concept of conscience bearing witness as described in Romans 2:15.
"There are matters not usually included in the study of physiology that should be considered—matters of far greater value to the student than are many of the technicalities commonly taught under this head. As the foundation principle of all education in these lines, the youth should be taught that the laws of nature are the laws of God—as truly divine as are the precepts of the Decalogue. The laws that govern our physical organism, God has written upon every nerve, muscle, and fiber of the body. Every careless or willful violation of these laws is a sin against our Creator. Ed 196.3"
Both passages suggest that laws are written within us, either on our hearts (Romans) or in our physical bodies (EGW). The idea of an internal moral compass or divinely ordained physical laws is a shared theme.
"Transgression of physical law is transgression of the moral law; for God is as truly the author of physical laws as He is the author of the moral law. His law is written with His own finger upon every nerve, every muscle, every faculty, which has been entrusted to man. And every misuse of any part of our organism is a violation of that law. COL 347.1"
Both passages connect law and the human body/heart. Romans 2:15 speaks of the law written on the heart, while EGW speaks of physical law being written on the body. There is a thematic parallel in the idea of God's law being intrinsically linked to human existence.
Romans 2:17
"Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,"
"To a people in whose hearts His law is written, the favor of God is assured. They are one with Him. But the Jews had separated themselves from God. Because of their sins they were suffering under His judgments. This was the cause of their bondage to a heathen nation. Their minds were darkened by transgression, and because in times past the Lord had shown them so great favor, they excused their sins. They flattered themselves that they were better than other men, and entitled to His blessings. DA 106.2"
Both passages address the self-righteousness of the Jews and their reliance on their heritage while neglecting true obedience to God's law. The EGW passage expands on the idea of boasting in God's favor while being separated from Him, echoing the sentiment in Romans 2:17.
Romans 2:21
"Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?"
"responsibility when those who should give them a right example are themselves enthralled by hurtful habits, their influence affording to temptation an added strength! MH 133.2"
Both passages address the hypocrisy of teaching one thing and doing another, particularly regarding harmful habits or sins. The EGW passage focuses on the negative influence of those who don't practice what they preach, which aligns directly with the principle outlined in Romans 2:21.
"The Physician and the Temperance Work Many come under the physician's care who are ruining soul and body by the use of tobacco or intoxicating drink. The physician who is true to his responsibility must point out to these patients the cause of their suffering. But if he himself is a user of tobacco or intoxicants, what weight will be given to his words? With the consciousness of his own indulgence before him, will he not hesitate to point out the plague spot in the life of his patient? While using these things himself, how can he convince the youth of their injurious effects? MH 133.3 How can a physician stand in the community as an example of purity and self-control, how can he be an effectual worker in the temperance cause, while he himself is indulging a vile habit? How can he minister acceptably at the bedside of the sick and the dying, when his very breath is offensive, laden with the odor of liquor or tobacco? MH 133"
The EGW passage directly applies the principle of Romans 2:21 to the specific context of a physician and temperance, highlighting the hypocrisy of teaching others while engaging in the same harmful behaviors.
Romans 2:24
"For the name of God is blasphemed among the Gentiles through you, as it is written."
"Very many, reading the history of David's fall, have inquired, “Why has this record been made public? Why did God see fit to throw open to the world this dark passage in the life of one so highly honored of Heaven?” The prophet, in his reproof to David, had declared concerning his sin, “By this deed thou hast given great occasion to the enemies of the Lord to blaspheme.” Through successive generations infidels have pointed to the character of David, bearing this dark stain, and have exclaimed in triumph and derision, “This is the man after God's own heart!” Thus a reproach has been brought upon religion, God and His word have been blasphemed, souls have been hardened in unbelief, and many, under a cloak of piety, have become bold in sin. PP 722.4"
EGW's statement about David's sin giving occasion for blasphemy echoes the sentiment in Romans 2:24, where the actions of believers cause God's name to be blasphemed among unbelievers. The connection is thematic, focusing on the negative impact of sin on God's reputation.
"Some have been so indiscreet as to talk out their pro-slavery principles—principles which are not heaven- born, but proceed from the dominion of Satan. These restless spirits talk and act in a manner to bring a reproach upon the cause of God. I will here give a copy of a letter written to Brother A, of Oswego County, New York: 1T 358.2"
The EGW passage describes how the actions of some individuals bring reproach upon the cause of God, which is a direct parallel to Romans 2:24, where the actions of some cause God's name to be blasphemed. The context of actions reflecting poorly on God's name is the key connection.
"“I was shown some things in regard to you. I saw that you were deceived in regard to yourself. You have given occasion for the enemies of our faith to blaspheme, and to reproach Sabbathkeepers. By your indiscreet course, you have closed the ears of some who would have listened to the truth. I saw that we should be as wise as serpents and as harmless as doves. You have manifested neither the wisdom of the serpent nor the harmlessness of the dove. 1T 359.1"
The EGW passage states that the person's actions have 'given occasion for the enemies of our faith to blaspheme,' which directly echoes the sentiment in Romans 2:24, 'For the name of God is blasphemed among the Gentiles through you.' The context of causing reproach to the faith is a strong parallel.
"could have the assurance of pardon they would not shrink from torture or death; but should they prove unworthy, and lose their lives because of their own defects of character, then God's holy name would be reproached. GC 619.1"
Both passages address the idea that the actions of believers can either honor or dishonor God's name. The EGW quote speaks of reproaching God's name through unworthiness, while Romans 2:24 states that God's name is blasphemed through the actions of the Jews. The connection is thematic, focusing on the impact of behavior on God's reputation.
"Some of the Sabbathkeepers who say to the world that they are looking for Jesus’ coming, and that they believe we are having the last message of mercy, give way to their natural feelings, and barter, and trade, and are a proverb among unbelievers for their keenness in trade, for being sharp, and always getting the best end of a bargain. Such would better lose a little and exert a better influence in the world, and a happier influence among brethren, and show that this world is not their god. 1T 150.2"
Both passages address the idea that the behavior of believers reflects on their faith and can either honor or dishonor God. EGW speaks of Sabbathkeepers whose sharp business practices bring the faith into disrepute, while Romans 2:24 states that the name of God is blasphemed among Gentiles because of the behavior of Jews.
"Those who are acquainted with your course will say that your profession, your teachings, and your life do not agree. They see that your fruits are not good, and decide that you do not believe the things you teach to others. They conclude that all ministers are like yourself, and that sacred and eternal truths are, after all, a deception. Who will be responsible for such impressions and such deplorable results? May you see the heavy weight that rests upon you in consequence of your selfishness, which is a curse to yourself and to all around you. 2T 543.1"
Both passages address the idea that the actions of religious individuals can reflect positively or negatively on the reputation of God or the faith. The EGW passage speaks of the negative impression created by the minister's behavior, leading people to question the truth. Romans 2:24 states that God's name is blasphemed among Gentiles because of the actions of Jews. The connection is a strong thematic parallel.
In my labors I was called to oppose the course of some who by their fanaticism were bringing reproach upon the cause of God. These fanatical ones seemed to think that religion consisted in great excitement and noise. They would talk in a manner that would irritate unbelievers, and cause them to hate them and the doctrines they taught; then they would rejoice that they suffered persecution. Unbelievers could see no consistency in their course. The brethren in some places were prevented from assembling for meetings. The innocent suffered with the guilty. I carried a sad and heavy heart much of the time. It seemed cruel that the cause of Christ should be injured by the course of these injudicious men. They were not only ruining their own souls, but placing upon the cause a stigma not easily removed. And Satan loved to have it so. It suited him well to see the truth handled by unsanctified men; to have it mixed with error, and then all together trampled in the dust. He looked with triumph …
The EGW passage describes how the actions of some believers cause unbelievers to blaspheme the cause of God. This is a direct parallel to Romans 2:24, which states that the name of God is blasphemed among the Gentiles because of the actions of the Jews.
"Even among those who profess to be walking in the fear of the Lord, there are some who are acting over again the course pursued by the nobles of Israel. Because it is in their power to do so, they exact more than is just, and thus become oppressors. And because avarice and treachery are seen in the lives of those who have named the name of Christ, because the church retains on her books the names of those who have gained their possessions by injustice, the religion of Christ is held in contempt. Extravagance, overreaching, extortion, are corrupting the faith of many and destroying their spirituality. The church is in a great degree responsible for the sins of her members. She gives countenance to evil if she fails to lift her voice against it. PK 651.2"
The EGW passage echoes the sentiment of Romans 2:24, that the actions of believers can cause God's name to be blasphemed. The connection is thematic, focusing on the negative impact of hypocrisy.
"From so-called Christian lands the curse is carried to the regions of idolatry. The poor, ignorant savages are taught the use of liquor. Even among the heathen, men of intelligence recognize and protest against it as a deadly poison; but in vain have they sought to protect their lands from its ravages. By civilized peoples, tobacco, liquor, and opium are forced upon the heathen nations. The ungoverned passions of the savage, stimulated by drink, drag him down to degradation before unknown, and it becomes an almost hopeless undertaking to send missionaries to these lands. MH 339.4"
The EGW passage describes how the introduction of alcohol to 'heathen' nations by so-called Christian lands leads to degradation and hinders missionary efforts. This aligns with Romans 2:24, which states that the name of God is blasphemed among the Gentiles because of the actions of those who claim to follow Him. The EGW passage provides a specific example of how this blasphemy occurs.
"The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom. COL 292.3"
Both passages address the idea that the actions of God's people can cause God's name to be blasphemed among non-believers. EGW provides a specific example related to the priests and teachers.
"The class in —— who have been drawing off from the body have possessed a hard, bitter spirit against those whom God is using as His instruments to bring His people up united upon the only true platform. Their spirit is opposed to the work of God, and their influence has brought reproach upon the cause of God, and has made our faith disgusting to unbelievers, and caused Satan to exult. Those who are walking in church capacity and trying to serve God, may for a time be annoyed with those among them who are not right, and who have been shown me as self-righteous and pharisaical; but if they are patient, and walk humbly before God, earnestly praying for His power and Spirit, they will advance, and those who are unsound in the faith will be left behind. 1T 333.2"
The EGW quote describes behavior that brings reproach upon the cause of God, which aligns with the idea in Romans 2:24 that the name of God is blasphemed through the actions of believers.
"But Israel did not fulfill God's purpose. They forgot God and lost sight of their high privilege as His representatives. The blessings that they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. 8T 26.1"
The EGW passage describes Israel's failure to fulfill God's purpose and their appropriation of blessings for their own glorification, leading to a negative impact on the Gentiles. This aligns with the sentiment in Romans 2:24, where the actions of the Jews cause God's name to be blasphemed among the Gentiles.
"Through their contact with peoples who should have given them a knowledge of God, the heathen are led into vices which are proving the destruction of whole tribes and races. And in the dark places of the earth the men of civilized nations are hated because of this. MH 339.5"
This verse speaks of the name of God being blasphemed among the Gentiles because of the actions of those who should be representing Him, which aligns with the idea of the heathen being led into vices by those who should be giving them a knowledge of God.
"Those who profess to be Christians amid the perils of the last days, and do not imitate the humble, self- denying Pattern, place themselves in the enemy's ranks. He considers them his subjects, and they serve as important a purpose for him as do any of his subjects, for they have a name to live, and are dead. Others take them as an example, and by following them lose heaven, when, had these not professed to be Christians, their example would have been shunned. These unconsecrated professors are not aware of the weight of their influence. They make the conflict much more severe for those who would be God's peculiar people. Paul, in Titus 2:15 , refers to the people who are looking for the appearing of Christ. He says: “These things speak, and exhort, and rebuke with all authority. Let no man despise thee.” 1T 276.1"
Both passages address the negative impact of inconsistent Christian behavior on others. Romans 2:24 states that the name of God is blasphemed because of the actions of believers, and the EGW passage discusses how the example of unconsecrated professors can lead others astray.
"For the sake of Israel also there was a necessity for God to interpose. As time passed on, David's sin toward Bathsheba became known, and suspicion was excited that he had planned the death of Uriah. The Lord was dishonored. He had favored and exalted David, and David's sin misrepresented the character of God and cast reproach upon His name. It tended to lower the standard of godliness in Israel, to lessen in many minds the abhorrence of sin; while those who did not love and fear God were by it emboldened in transgression. PP 720.4"
Both passages address the idea that actions of God's people can cause God's name to be blasphemed or dishonored. The Romans verse is a general statement, while the EGW passage applies it specifically to David's sin. The connection is thematic and meaningful.
Romans 2:28-29
"For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."
"Christ recognized no virtue in lineage. He taught that spiritual connection supersedes all natural connection. The Jews claimed to have descended from Abraham; but by failing to do the works of Abraham, they proved that they were not his true children. Only those who prove themselves to be spiritually in harmony with Abraham by obeying the voice of God, are reckoned as of true descent. Although the beggar belonged to the class looked upon by men as inferior, Christ recognized him as one whom Abraham would take into the very closest friendship. COL 268.2"
Both passages emphasize that true spiritual identity and connection with God are not based on outward lineage or physical descent, but on inward transformation and obedience. Romans 2:28-29 speaks of being a Jew inwardly, while EGW speaks of doing the works of Abraham.
"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.
"It is true that there may be an outward correctness of deportment without the renewing power of Christ. The love of influence and the desire for the esteem of others may produce a well-ordered life. Self-respect may lead us to avoid the appearance of evil. A selfish heart may perform generous actions. By what means, then, shall we determine whose side we are on? SC 58.1"
Romans 2:28-29 contrasts outward observance with inward transformation, emphasizing that true faith is a matter of the heart, not merely external actions. EGW's statement echoes this sentiment by highlighting that outward correctness doesn't necessarily indicate genuine conversion, aligning with the Pauline emphasis on inward transformation.
"Their ideas of God molded their own character. As in their view He had no interest in man, so they had little regard for one another; there was little union among them. Refusing to acknowledge the influence of the Holy Spirit upon human action, they lacked His power in their lives. Like the rest of the Jews, they boasted much of their birthright as children of Abraham, and of their strict adherence to the requirements of the law; but of the true spirit of the law and the faith and benevolence of Abraham, they were destitute. Their natural sympathies were brought within a narrow compass. They believed it possible for all men to secure the comforts and blessings of life; and their hearts were not touched by the wants and sufferings of others. They lived for themselves. DA 604.3"
Both passages contrast outward observance with inward spiritual reality. The EGW passage criticizes the Sadducees' adherence to the law without the true spirit of faith and benevolence, echoing Paul's argument in Romans about true circumcision being of the heart.
Romans 2:29
"But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."
"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 importance of inward transformation over outward religious practices. Romans 2:29 speaks of circumcision of the heart, while EGW speaks of religion not consisting of rites and ceremonies.
"A profession of faith and the possession of truth in the soul are two different things. The mere knowledge of truth is not enough. We may possess this, but the tenor of our thoughts may not be changed. The heart must be converted and sanctified. COL 97.2"
Both passages contrast outward profession with inward transformation. Romans 2:29 speaks of circumcision of the heart, while EGW speaks of the heart being converted and sanctified, highlighting the importance of inner change over mere outward observance.
"Notwithstanding the awful doom pronounced upon the Jews as a nation at the time of their rejection of Jesus of Nazareth, there have lived from age to age many noble, God-fearing Jewish men and women who have suffered in silence. God has comforted their hearts in affliction and has beheld with pity their terrible situation. He has heard the agonizing prayers of those who have sought Him with all the heart for a right understanding of His word. Some have learned to see in the lowly Nazarene whom their forefathers rejected and crucified, the true Messiah of Israel. As their minds have grasped the significance of the familiar prophecies so long obscured by tradition and misinterpretation, their hearts have been filled with gratitude to God for the unspeakable gift He bestows upon every human being who chooses to accept Christ as a personal Saviour. AA 379.3"
The EGW passage speaks of Jews who have come to accept Jesus as the Messiah and have a right understanding of God's word. This aligns with the concept in Romans 2:29 of being a Jew inwardly, with circumcision of the heart. The connection is thematic, focusing on genuine faith rather than outward appearance or heritage.
"The condition of the people in —— was also presented before me. They have the theory of truth, but are not sanctified through it. I saw that when the messengers enter a new place, their labor is worse than lost unless they bear a plain, pointed testimony. They should keep up the distinction between the church of Christ, and formal, dead professors. There was a failure in this respect in ——. Elder N was fearful of offending, fearful lest the peculiarities of our faith should appear; the standard was lowered to meet the people. It should have been urged upon them that we possess truths of vital importance, and that their eternal interest depended upon the decision they there made; that in order to be sanctified through the truth, their idols would have to be given up, their sins be confessed, and they bring forth fruit meet for repentance. 1T 248.1"
The EGW passage speaks of people having the 'theory of truth' but not being 'sanctified through it,' which connects to the idea of inward circumcision and being a Jew inwardly, as described in Romans 2:29. Both emphasize the importance of genuine, internal transformation rather than outward profession.