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 3:2
"Much every way: chiefly, because that unto them were committed the oracles of 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 3:2.
"To the Israelites were committed the sacred oracles. But God's revealed word was misinterpreted and misapplied. The people despised the word of the Holy One of Israel. 8T 114.3"
The EGW passage directly references the Israelites being entrusted with the oracles of God, echoing the principle stated in Romans 3:2. The connection is strong and relevant.
Romans 3:4
"God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged."
"When those who have witnessed and experienced false exercises, are convinced of their mistake, then Satan takes advantage of their error, and holds it constantly before them, to make them afraid of any spiritual exercise, and in this way he seeks to destroy their faith in true godliness. Because they were once deceived, they fear to make any effort by earnest, fervent prayer to God for special aid and victory. Such must not let Satan gain his object, and drive them to cold formality and unbelief. They must remember that the foundation of God standeth sure. Let God be true, and every man a liar. Their only safety is to plant their feet upon a firm platform, to see and understand the third angel's message, to prize, love, and obey the truth. 1T 323.2"
The EGW passage directly quotes 'Let God be true, and every man a liar' from Romans 3:4, making it a clear and explicit allusion.
"so subject to prejudice that it is not possible for human histories to be absolutely impartial. Had the Bible been written by uninspired persons, it would no doubt have presented the character of its honored men in a more flattering light. But as it is, we have a correct record of their experiences. PP 238.1"
Both passages address the potential for human bias and the truthfulness of God's word. Romans 3:4 speaks to God's truthfulness versus human fallibility, while the EGW passage discusses the impartiality of the Bible due to its divine authorship. The connection is thematic, focusing on the contrast between divine truth and human imperfection.
Romans 3:8
"And not rather, (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just."
"In the opening of the great controversy, Satan had declared that the law of God could not be obeyed, that justice was inconsistent with mercy, and that, should the law be broken, it would be impossible for the sinner to be pardoned. Every sin must meet its punishment, urged Satan; and if God should remit the punishment of sin, He would not be a God of truth and justice. When men broke the law of God, and defied His will, Satan exulted. It was proved, he declared, that the law could not be obeyed; man could not be forgiven. Because he, after his rebellion, had been banished from heaven, Satan claimed that the human race must be forever shut out from God's favor. God could not be just, he urged, and yet show mercy to the sinner. DA 761.4"
Both passages address the accusation that grace or mercy undermines justice. EGW elaborates on Satan's argument that God cannot be both just and merciful, while Romans 3:8 addresses the slanderous claim that Christians advocate doing evil for good. The core theme of the tension between justice and mercy is present in both.
"“Why, mother!” cried I, in astonishment, “this is strange talk for you! If you believe this strange theory, do not let any one know of it; for I fear that sinners would gather security from this belief, and never desire to seek the Lord.” LS 49.3"
The EGW passage expresses concern that the doctrine of soul sleep might lead to complacency in seeking God, which parallels the concern in Romans 3:8 about people using grace as an excuse to sin.
Romans 3:10
"As it is written, There is none righteous, no, not one:"
"It was possible for Adam, before the fall, to form a righteous character by obedience to God's law. But he failed to do this, and because of his sin our natures are fallen and we cannot make ourselves righteous. Since we are sinful, unholy, we cannot perfectly obey the holy law. We have no righteousness of our own with which to meet the claims of the law of God. But Christ has made a way of escape for us. He lived on earth amid trials and temptations such as we have to meet. He lived a sinless life. He died for us, and now He offers to take our sins and give us His righteousness. If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous. Christ's character stands in place of your character, and you are accepted before God just as if you had not sinned. SC 62.2"
EGW's statement that we cannot make ourselves righteous and have no righteousness of our own directly reflects the principle in Romans 3:10, which states that 'There is none righteous, no, not one.' This is a foundational principle upon which the need for Christ's righteousness is based.
"None of the apostles or prophets ever claimed to be without sin. Men who have lived nearest to God, men who would sacrifice life itself rather than knowingly commit a wrong act, men whom God had honored with divine light and power, have confessed the sinfulness of their own nature. They have put no confidence in the flesh, have claimed no righteousness of their own, but have trusted wholly in the righteousness of Christ. So will it be with all who behold Christ. COL 160.2"
EGW's statement about apostles and prophets not claiming to be without sin aligns with the broader biblical theme of human sinfulness, as expressed in Romans 3:10. While not a direct quote, the concept is clearly echoed.
"That God who knows their spiritual condition declares: They have cherished evil and separated from Me. They have gone astray, every one of them. Not one is guiltless. They have forsaken Me, the Fountain of living waters, and have hewed out to them broken cisterns that can hold no water. Many have corrupted their ways before Me. Envy, hatred of one another, jealousy, evil surmising, emulation, strife, bitterness, is the fruit that they bear. And they will not heed the testimony that I send them. They will not see their perverse ways and be converted, that I should heal them. 5T 63.2"
Both passages address the inherent sinfulness of humanity. While EGW doesn't directly quote Romans 3:10, the sentiment is clearly echoed.
Romans 3:11
"There is none that understandeth, there is none that seeketh after God."
"It was taught by the Jews that before God's love is extended to the sinner, he must first repent. In their view, repentance is a work by which men earn the favor of Heaven. And it was this thought that led the Pharisees to exclaim in astonishment and anger, “This man receiveth sinners.” According to their ideas He should permit none to approach Him but those who had repented. But in the parable of the lost sheep, Christ teaches that salvation does not come through our seeking after God but through God's seeking after us. “There is none that understandeth, there is none that seeketh after God. They are all gone out of the way.” Romans 3:11, 12 . We do not repent in order that God may love us, but He reveals to us His love in order that we may repent. COL 189.1"
EGW directly quotes Romans 3:11 to support her argument about God's initiative in salvation. The connection is clear and intentional.
Romans 3:19
"Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God."
"In the final execution of the judgment it will be seen that no cause for sin exists. When the Judge of all the earth shall demand of Satan, “Why hast thou rebelled against Me, and robbed Me of the subjects of My kingdom?” the originator of evil can render no excuse. Every mouth will be stopped, and all the hosts of rebellion will be speechless. GC 503.2"
Both passages speak of a time when all excuses will cease and guilt will be acknowledged. The EGW passage specifically applies this to Satan, while Romans 3:19 speaks more generally about the world's guilt before God. The connection is strong and meaningful.
"The whole wicked world stand arraigned at the bar of God on the charge of high treason against the government of heaven. They have none to plead their cause; they are without excuse; and the sentence of eternal death is pronounced against them. GC 668.2"
Both passages describe the world as being guilty before God and facing judgment. While the EGW passage is more specific about the charge of treason, the underlying theme of universal guilt and judgment is present in both.
Romans 3:20
"Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin."
"The first step in reconciliation to God is the conviction of sin. “Sin is the transgression of the law.” “By the law is the knowledge of sin.” 1 John 3:4 ; Romans 3:20 . In order to see his guilt, the sinner must test his character by God's great standard of righteousness. It is a mirror which shows the perfection of a righteous character and enables him to discern the defects in his own. GC 467.3"
Ellen White directly references Romans 3:20 in this passage.
"When the law was proclaimed from Sinai, God made known to men the holiness of His character, that by contrast they might see the sinfulness of their own. The law was given to convict them of sin, and reveal their need of a Saviour. It would do this as its principles were applied to the heart by the Holy Spirit. This work it is still to do. In the life of Christ the principles of the law are made plain; and as the Holy Spirit of God touches the heart, as the light of Christ reveals to men their need of His cleansing blood and His justifying righteousness, the law is still an agent in bringing us to Christ, that we may be justified by faith. “The law of the Lord is perfect, converting the soul.” Psalm 19:7 . DA 308.2"
The EGW passage directly echoes the principle in Romans 3:20 that the law reveals sin.
"says Paul, “is the knowledge of sin.” “I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.” Some who labor in word and doctrine have not a practical understanding of the law of God and its holy claims, or of the atonement of Christ. They themselves need to be converted before they can convert sinners. 2T 512.1"
The EGW passage directly quotes Romans 3:20, making it an explicit allusion. The context in EGW's writing reinforces the same point made in Romans: that the law reveals sin.
"When Charles Wesley at one time fell ill, and anticipated that death was approaching, he was asked upon what he rested his hope of eternal life. His answer was: “I have used my best endeavors to serve God.” As the friend who had put the question seemed not to be fully satisfied with his answer, Wesley thought: “What! are not my endeavors a sufficient ground of hope? Would he rob me of my endeavors? I have nothing else to trust to.”—John Whitehead, Life of the Rev. Charles Wesley, page 102. Such was the dense darkness that had settled down on the church, hiding the atonement, robbing Christ of His glory, and turning the minds of men from their only hope of salvation—the blood of the crucified Redeemer. GC 253.3"
The EGW passage illustrates the error of relying on works for salvation, which is directly refuted by Romans 3:20.
"It is true that there are unbalanced minds that impose upon themselves fasting which the Scriptures do not teach, and prayers and privation of rest and sleep which God has never required. Such are not prospered and sustained in their voluntary acts of righteousness. They have a pharisaical religion which is not of Christ, but of themselves. They trust in their good works for salvation, vainly hoping to earn heaven by their meritorious works instead of relying, as every sinner should, upon the merits of a crucified, risen, and exalted Saviour. These are almost sure to become sickly. But Christ and true godliness are health to the body and strength to the soul. 1T 556.3"
The EGW passage directly addresses the idea that salvation is not earned through works, echoing the principle in Romans 3:20 that justification is not by deeds of the law.
"There are two errors against which the children of God—particularly those who have just come to trust in His grace—especially need to guard. The first, already dwelt upon, is that of looking to their own works, trusting to anything they can do, to bring themselves into harmony with God. He who is trying to become holy by his own works in keeping the law, is attempting an impossibility. All that man can do without Christ is polluted with selfishness and sin. It is the grace of Christ alone, through faith, that can make us holy. SC 59.4"
The EGW passage directly echoes the principle in Romans 3:20 that justification is not achieved through works of the law. It amplifies this by stating that any attempt to become holy through works without Christ is an impossibility.
"God justly claims the love and obedience of all His creatures. He has given them in His law a perfect standard of right. But many forget their Maker and choose to follow their own way in opposition to His will. They return enmity for love that is as high as heaven and as broad as the universe. God cannot lower the requirements of His law to meet the standard of wicked men; neither can man in his own power meet the demands of the law. Only by faith in Christ can the sinner be cleansed from guilt and be enabled to render obedience to the law of his Maker. AA 425.1"
The EGW passage echoes the principle that justification is not achieved through works of the law, aligning with Romans 3:20. The EGW passage expands on this principle by stating that only through faith in Christ can one be cleansed and enabled to obey the law.
"The law reveals to man his sins, but it provides no remedy. While it promises life to the obedient, it declares that death is the portion of the transgressor. The gospel of Christ alone can free him from the condemnation or the defilement of sin. He must exercise repentance toward God, whose law has been transgressed; and faith in Christ, his atoning sacrifice. Thus he obtains “remission of sins that are past” and becomes a partaker of the divine nature. He is a child of God, having received the spirit of adoption, whereby he cries: “Abba, Father!” GC 467.4"
The EGW passage directly echoes the principle in Romans 3:20 that the law reveals sin but does not provide justification. The EGW passage expands on this by contrasting the law with the gospel.
"Nicodemus had read these scriptures with a clouded mind; but he now began to comprehend their meaning. He saw that the most rigid obedience to the mere letter of the law as applied to the outward life could entitle no man to enter the kingdom of heaven. In the estimation of men, his life had been just and honorable; but in the presence of Christ he felt that his heart was unclean, and his life unholy. DA 174.2"
The EGW passage directly reflects the principle in Romans 3:20 that outward obedience to the law cannot justify a person before God. Nicodemus's realization aligns with the verse's core message.
"But there was a still greater truth to be impressed upon their minds. Living in the midst of idolatry and corruption, they had no true conception of the holiness of God, of the exceeding sinfulness of their own hearts, their utter inability, in themselves, to render obedience to God's law, and their need of a Saviour. All this they must be taught. PP 371.3"
EGW's statement about the Israelites' lack of understanding of their sinfulness and inability to obey God's law without a Savior directly reflects the principle articulated in Romans 3:20, which states that the law reveals sin but does not justify.
"But thoughts had been awakened in his mind which he could not banish at will. Alone in his chamber he pondered upon his cousin's words. Conviction of sin fastened upon him; he saw himself, without an intercessor, in the presence of a holy and just Judge. The mediation of saints, good works, the ceremonies of the church, all were powerless to atone for sin. He could see before him nothing but the blackness of eternal despair. In vain the doctors of the church endeavored to relieve his woe. Confession, penance, were resorted to in vain; they could not reconcile the soul with God. GC 220.3"
The EGW passage explicitly states that good works and ceremonies are powerless to atone for sin, mirroring the principle in Romans 3:20 that justification is not achieved through deeds of the law. The connection is direct and supports the core argument in both texts.
"You who in heart long for something better than this world can give, recognize this longing as the voice of God to your soul. Ask Him to give you repentance, to reveal Christ to you in His infinite love, in His perfect purity. In the Saviour's life the principles of God's law—love to God and man—were perfectly exemplified. Benevolence, unselfish love, was the life of His soul. It is as we behold Him, as the light from our Saviour falls upon us, that we see the sinfulness of our own hearts. SC 28.2"
Both passages address the concept of recognizing sin. EGW states that we see the sinfulness of our hearts as we behold Christ, while Romans 3:20 states that the law gives us the knowledge of sin. There is a clear thematic connection.
They saw that under the guidance of pope and priest, multitudes were vainly endeavoring to obtain pardon by afflicting their bodies for the sin of their souls. Taught to trust to their good works to save them, they were ever looking to themselves, their minds dwelling upon their sinful condition, seeing themselves exposed to the wrath of God, afflicting soul and body, yet finding no relief. Thus conscientious souls were bound by the doctrines of Rome. Thousands abandoned friends and kindred, and spent their lives in convent cells. By oft- repeated fasts and cruel scourgings, by midnight vigils, by prostration for weary hours upon the cold, damp stones of their dreary abode, by long pilgrimages, by humiliating penance and fearful torture, thousands vainly sought to obtain peace of conscience. Oppressed with a sense of sin, and haunted with the fear of God's avenging wrath, many suffered on, until exhausted nature gave way, and without one ray of light or hope they sank into the tomb. GC…
Both passages address the futility of seeking justification through works. The EGW passage describes the vain attempts of people under papal guidance to earn pardon through self-affliction, while the Bible verse states that justification cannot be achieved through deeds of the law.
"John was shut in with God. As he learned more of the divine character through the works of creation, his reverence for God increased. He often asked himself, Why do not men, who are wholly dependent upon God, seek to be at peace with Him by willing obedience? He is infinite in wisdom, and there is no limit to His power. He controls the heavens with their numberless worlds. He preserves in perfect harmony the grandeur and beauty of the things which He has created. Sin is the transgression of God's law, and the penalty of sin is death. There would have been no discord in heaven or in the earth if sin had never entered. Disobedience to God's law has brought all the misery that has existed among His creatures. Why will not men be reconciled to God? SL 75.2"
The EGW passage mentions that sin is the transgression of God's law. Romans 3:20 states that the law gives knowledge of sin. While not a direct quote, the principle is the same: the law defines sin.
God brought them to Sinai; He manifested His glory; He gave them His law, with the promise of great blessings on condition of obedience: “If ye will obey My voice indeed, and keep My covenant, then ... ye shall be unto Me a kingdom of priests, and an holy nation.” Exodus 19:5, 6 . The people did not realize the sinfulness of their own hearts, and that without Christ it was impossible for them to keep God's law; and they readily entered into covenant with God. Feeling that they were able to establish their own righteousness, they declared, “All that the Lord hath said will we do, and be obedient.” Exodus 24:7 . They had witnessed the proclamation of the law in awful majesty, and had trembled with terror before the mount; and yet only a few weeks passed before they broke their covenant with God, and bowed down to worship a graven image. They could not hope for the favor of God through a covenant which they had broken; and now, seeing their sinfulness and their need of pardon, they were b…
The EGW passage discusses the inability of the Israelites to keep the law and their need for Christ, which aligns with the concept in Romans 3:20 that the law reveals sin but does not justify. The connection is thematic, not a direct allusion, and the confidence is slightly reduced because the connection is not extremely strong.
Romans 3:22
"Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:"
"In 1512, before either Luther or Zwingli had begun the work of reform, Lefevre wrote: “It is God who gives us, by faith, that righteousness which by grace alone justifies to eternal life.”—Wylie, b. 13, ch. 1. Dwelling upon the mysteries of redemption, he exclaimed: “Oh, the unspeakable greatness of that exchange,—the Sinless One is condemned, and he who is guilty goes free; the Blessing bears the curse, and the cursed is brought into blessing; the Life dies, and the dead live; the Glory is whelmed in darkness, and he who knew nothing but confusion of face is clothed with glory.”—D'Aubigne, London ed., b. 12, ch. 2. GC 212.3"
Both passages discuss righteousness being obtained through faith. The EGW passage directly quotes Lefevre on this topic, which aligns with the principle in Romans 3:22.
"With great clearness and power the apostle presented the doctrine of justification by faith in Christ. He hoped that other churches also might be helped by the instruction sent to the Christians at Rome; but how dimly could he foresee the far-reaching influence of his words! Through all the ages the great truth of justification by faith has stood as a mighty beacon to guide repentant sinners into the way of life. It was this light that scattered the darkness which enveloped Luther's mind and revealed to him the power of the blood of Christ to cleanse from sin. The same light has guided thousands of sin-burdened souls to the true Source of pardon and peace. For the epistle to the church at Rome, every Christian has reason to thank God. AA 373.3"
The EGW passage directly discusses justification by faith in Christ as presented in Romans, which is reflected in Romans 3:22.
"The proud heart strives to earn salvation; but both our title to heaven and our fitness for it are found in the righteousness of Christ. The Lord can do nothing toward the recovery of man until, convinced of his own weakness, and stripped of all self-sufficiency, he yields himself to the control of God. Then he can receive the gift that God is waiting to bestow. From the soul that feels his need, nothing is withheld. He has unrestricted access to Him in whom all fullness dwells. “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isaiah 57:15 . DA 300.1"
Both passages discuss righteousness and humility before God. EGW expands on the idea of surrendering self-sufficiency to receive God's grace, which aligns with the concept of righteousness through faith as presented in Romans.
"have returned unto Him with true repentance. It was by self-surrender and confiding faith that Jacob gained what he had failed to gain by conflict in his own strength. God thus taught His servant that divine power and grace alone could give him the blessing he craved. Thus it will be with those who live in the last days. As dangers surround them, and despair seizes upon the soul, they must depend solely upon the merits of the atonement. We can do nothing of ourselves. In all our helpless unworthiness we must trust in the merits of the crucified and risen Saviour. None will ever perish while they do this. The long, black catalogue of our delinquencies is before the eye of the Infinite. The register is complete; none of our offenses are forgotten. But He who listened to the cries of His servants of old, will hear the prayer of faith and pardon our transgressions. He has promised, and He will fulfill His word. PP 202.4"
Both passages emphasize the importance of faith in Jesus Christ and the merits of the atonement for salvation. The EGW passage expands on this theme, highlighting the helplessness of humanity and the completeness of God's record of sins, while still offering forgiveness through faith.
"The law requires righteousness,—a righteous life, a perfect character; and this man has not to give. He cannot meet the claims of God's holy law. But Christ, coming to the earth as man, lived a holy life, and developed a perfect character. These He offers as a free gift to all who will receive them. His life stands for the life of men. Thus they have remission of sins that are past, through the forbearance of God. More than this, Christ imbues men with the attributes of God. He builds up the human character after the similitude of the divine character, a goodly fabric of spiritual strength and beauty. Thus the very righteousness of the law is fulfilled in the believer in Christ. God can “be just, and the justifier of him which believeth in Jesus.” Romans 3:26 . DA 762.2"
Both passages discuss the righteousness of God being available through faith in Jesus Christ. Romans 3:22 speaks of the righteousness of God being by faith, and the EGW passage explains how Christ's perfect character is offered as a gift, fulfilling the law's requirements and imbuing believers with divine attributes.
"It was possible for Adam, before the fall, to form a righteous character by obedience to God's law. But he failed to do this, and because of his sin our natures are fallen and we cannot make ourselves righteous. Since we are sinful, unholy, we cannot perfectly obey the holy law. We have no righteousness of our own with which to meet the claims of the law of God. But Christ has made a way of escape for us. He lived on earth amid trials and temptations such as we have to meet. He lived a sinless life. He died for us, and now He offers to take our sins and give us His righteousness. If you give yourself to Him, and accept Him as your Saviour, then, sinful as your life may have been, for His sake you are accounted righteous. Christ's character stands in place of your character, and you are accepted before God just as if you had not sinned. SC 62.2"
Both passages discuss the righteousness of God being available through faith in Jesus Christ. EGW elaborates on this by explaining how Christ's righteousness is imputed to us.
"Before the believer is held out the wonderful possibility of being like Christ, obedient to all the principles of the law. But of himself man is utterly unable to reach this condition. The holiness that God's word declares he must have before he can be saved is the result of the working of divine grace as he bows in submission to the discipline and restraining influences of the Spirit of truth. Man's obedience can be made perfect only by the incense of Christ's righteousness, which fills with divine fragrance every act of obedience. The part of the Christian is to persevere in overcoming every fault. Constantly he is to pray to the Saviour to heal the disorders of his sin-sick soul. He has not the wisdom or the strength to overcome; these belong to the Lord, and He bestows them on those who in humiliation and contrition seek Him for help. AA 532.1"
Both passages discuss the righteousness of God being obtained through faith in Jesus Christ. The EGW passage elaborates on how this righteousness enables obedience, while Romans 3:22 establishes the foundation of righteousness through faith. There is a clear thematic connection.
"Cain and Abel represent two classes that will exist in the world till the close of time. One class avail themselves of the appointed sacrifice for sin; the other venture to depend upon their own merits; theirs is a sacrifice without the virtue of divine mediation, and thus it is not able to bring man into favor with God. It is only through the merits of Jesus that our transgressions can be pardoned. Those who feel no need of the blood of Christ, who feel that without divine grace they can by their own works secure the approval of God, are making the same mistake as did Cain. If they do not accept the cleansing blood, they are under condemnation. There is no other provision made whereby they can be released from the thralldom of sin. PP 72.5"
The EGW passage directly echoes the principle of righteousness through faith in Jesus Christ, which is the central theme of Romans 3:22. Both passages emphasize that salvation is obtained through faith in Christ, not through personal works.
"Paul pleaded with those who had once known in their lives the power of God, to return to their first love of gospel truth. With unanswerable arguments he set before them their privilege of becoming free men and women in Christ, through whose atoning grace all who make full surrender are clothed with the robe of His righteousness. He took the position that every soul who would be saved must have a genuine, personal experience in the things of God. AA 388.2"
The EGW passage mentions being clothed with the robe of righteousness through Christ's atoning grace, which is thematically linked to Romans 3:22, which speaks of the righteousness of God through faith in Jesus Christ.
Romans 3:23
"For all have sinned, and come short of the glory of God;"
"The infinite value of the sacrifice required for our redemption reveals the fact that sin is a tremendous evil. Through sin the whole human organism is deranged, the mind is perverted, the imagination corrupted. Sin has degraded the faculties of the soul. Temptations from without find an answering chord within the heart, and the feet turn imperceptibly toward evil. MH 451.2"
EGW's statement about sin's impact on humanity directly reflects the principle that all have sinned, as stated in Romans 3:23.
"64.2 No deep-seated love for Jesus can dwell in the heart that does not realize its own sinfulness. The soul that is transformed by the grace of Christ will admire His divine character; but if we do not see our own moral deformity, it is unmistakable evidence that we have not had a view of the beauty and excellence of Christ. SC 65.1 The less we see to esteem in ourselves, the more we shall see to esteem in the infinite purity and loveliness of our Saviour. A view of our sinfulness drives us to Him who can pardon; and when the soul, realizing its helplessness, reaches out after Christ, He will reveal Himself in power. The more our sense of need drives us to Him and to the word of God, the more exalted views we shall have of His character, and the more fully we shall reflect His image. SC 65.2"
Both passages highlight the universal sinfulness of humanity. EGW expands on the idea that recognizing our sinfulness leads us to Christ, which aligns with the broader context of Romans 3:23 within the doctrine of salvation.
"So far as birth and religious instruction were concerned, these brothers were equal. Both were sinners, and both acknowledged the claims of God to reverence and worship. To outward appearance their religion was the same up to a certain point, but beyond this the difference between the two was great. PP 72.2"
The EGW passage directly reflects the principle that all have sinned, as stated in Romans 3:23. The context of Cain and Abel illustrates this universal sinfulness.
"the proud and the humble, all alike destitute of a true knowledge of the way of life and salvation. AA 494.1"
The EGW passage directly reflects the principle stated in Romans 3:23, that all people, regardless of status, are in need of salvation because they lack true knowledge of the way of life. It's a restatement of the universal sinfulness of humanity.
"None are so vile, none have fallen so low, as to be beyond the working of this power. In all who will submit themselves to the Holy Spirit a new principle of life is to be implanted; the lost image of God is to be restored in humanity. COL 96.1"
While Romans 3:23 speaks of the universal sinfulness of humanity, the EGW quote builds upon this by stating that no one is beyond redemption. The connection is thematic, focusing on the scope of God's grace in light of human sinfulness.
"After his transgression Adam at first imagined himself entering upon a higher state of existence. But soon the thought of his sin filled him with terror. The air, which had hitherto been of a mild and uniform temperature, seemed to chill the guilty pair. The love and peace which had been theirs was gone, and in its place they felt a sense of sin, a dread of the future, a nakedness of soul. The robe of light which had enshrouded them, now disappeared, and to supply its place they endeavored to fashion for themselves a covering; for they could not, while unclothed, meet the eye of God and holy angels. PP 57.1"
The EGW passage describes the immediate consequences of sin, including a loss of innocence and a sense of shame, which aligns with the general concept of falling short of God's glory as described in Romans 3:23.
"Ministers and people see that they have not sustained the right relation to God. They see that they have rebelled against the Author of all just and righteous law. The setting aside of the divine precepts gave rise to thousands of springs of evil, discord, hatred, iniquity, until the earth became one vast field of strife, one sink of corruption. This is the view that now appears to those who rejected truth and chose to cherish error. No language can express the longing which the disobedient and disloyal feel for that which they have lost forever— eternal life. Men whom the world has worshiped for their talents and eloquence now see these things in their true light. They realize what they have forfeited by transgression, and they fall at the feet of those whose fidelity they have despised and derided, and confess that God has loved them. GC 655.3"
Both passages discuss sin and falling short of God's glory. However, the EGW passage is a much broader description of the consequences of rejecting God's law, while Romans 3:23 is a more concise statement of universal sinfulness. The connection is thematic but not a direct allusion or principle.
"But the principles cherished by the Pharisees are such as are characteristic of humanity in all ages. The spirit of Pharisaism is the spirit of human nature; and as the Saviour showed the contrast between His own spirit and methods and those of the rabbis, His teaching is equally applicable to the people of all time. MB 79.2"
Both passages speak to the universal nature of sin and flawed human nature. The EGW passage connects the specific failings of the Pharisees to a broader human tendency, which aligns with the general statement of Romans 3:23.
Romans 3:25
"Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;"
"God had manifested His abhorrence of the principles of rebellion. All heaven saw His justice revealed, both in the condemnation of Satan and in the redemption of man. Lucifer had declared that if the law of God was changeless, and its penalty could not be remitted, every transgressor must be forever debarred from the Creator's favor. He had claimed that the sinful race were placed beyond redemption and were therefore his rightful prey. But the death of Christ was an argument in man's behalf that could not be overthrown. The penalty of the law fell upon Him who was equal with God, and man was free to accept the righteousness of Christ and by a life of penitence and humiliation to triumph, as the Son of God had triumphed, over the power of Satan. Thus God is just and yet the justifier of all who believe in Jesus. GC 502.3"
The EGW passage discusses God's justice and justification of believers through Christ's sacrifice, which aligns with the theme of Romans 3:25 regarding propitiation and the declaration of God's righteousness.
"to heal; it satisfies the divine justice forever in behalf of all those who rely upon it with firm and unshaken faith.” Yet he clearly taught that men are not, because of the grace of Christ, free to continue in sin. “Wherever there is faith in God, there God is; and wherever God abideth, there a zeal exists urging and impelling men to good works.”—D'Aubigne, b. 8, ch. 9. GC 180.1"
Both passages discuss propitiation through faith and the relationship between faith and good works. Romans 3:25 speaks of propitiation through faith in Christ's blood, and the EGW passage, quoting D'Aubigne, emphasizes that genuine faith leads to good works. The connection is direct and reinforces a key theological point.
"Through Jesus, God's mercy was manifested to men; but mercy does not set aside justice. The law reveals the attributes of God's character, and not a jot or tittle of it could be changed to meet man in his fallen condition. God did not change His law, but He sacrificed Himself, in Christ, for man's redemption. “God was in Christ, reconciling the world unto Himself.” 2 Corinthians 5:19 . DA 762.1"
Both passages address the concept of God's justice and mercy being reconciled through Christ's sacrifice. Romans 3:25 speaks of propitiation, while the EGW passage emphasizes that mercy doesn't negate justice and that God sacrificed Himself in Christ for redemption.
"“By faith Abel offered unto God a more excellent sacrifice than Cain.” Hebrews 11:4 . Abel grasped the great principles of redemption. He saw himself a sinner, and he saw sin and its penalty, death, standing between his soul and communion with God. He brought the slain victim, the sacrificed life, thus acknowledging the claims of the law that had been transgressed. Through the shed blood he looked to the future sacrifice, Christ dying on the cross of Calvary; and trusting in the atonement that was there to be made, he had the witness that he was righteous, and his offering accepted. PP 72.3"
EGW's description of Abel's faith looking forward to Christ's sacrifice aligns with the concept of propitiation through faith in Christ's blood as described in Romans 3:25. Both passages emphasize the importance of faith in a future sacrifice for the remission of sins.
"The ceremonial law was given by Christ. Even after it was no longer to be observed, Paul presented it before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ; and the great apostle pronounces this law glorious, worthy of its divine Originator. The solemn service of the sanctuary typified the grand truths that were to be revealed through successive generations. The cloud of incense ascending with the prayers of Israel represents His righteousness that alone can make the sinner's prayer acceptable to God; the bleeding victim on the altar of sacrifice testified of a Redeemer to come; and from the holy of holies the visible token of the divine Presence shone forth. Thus through age after age of darkness and apostasy faith was kept alive in the hearts of men until the time came for the advent of the promised Messiah. PP 367.2"
Both passages relate to the concept of propitiation and the remission of sins through Christ. Romans 3:25 directly states that God set forth Christ as a propitiation through faith in His blood. EGW connects this to the ceremonial law, specifically the bleeding victim on the altar, which she says testified of a Redeemer to come. The connection is thematic, focusing on the sacrificial aspect of Christ's work.
Romans 3:26
"To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus."
The work of redemption involves consequences of which it is difficult for man to have any conception. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.” 1 Corinthians 2:9 . As the sinner, drawn by the power of Christ, approaches the uplifted cross, and prostrates himself before it, there is a new creation. A new heart is given him. He becomes a new creature in Christ Jesus. Holiness finds that it has nothing more to require. God Himself is “the justifier of him which believeth in Jesus.” Romans 3:26 . And “whom He justified, them He also glorified.” Romans 8:30 . Great as is the shame and degradation through sin, even greater will be the honor and exaltation through redeeming love. To human beings striving for conformity to the divine image there is imparted an outlay of heaven's treasure, an excellency of power, that will place them higher than even the angels who have never fallen. COL 162.4 “Thus…
EGW directly quotes Romans 3:26.
"The law requires righteousness,—a righteous life, a perfect character; and this man has not to give. He cannot meet the claims of God's holy law. But Christ, coming to the earth as man, lived a holy life, and developed a perfect character. These He offers as a free gift to all who will receive them. His life stands for the life of men. Thus they have remission of sins that are past, through the forbearance of God. More than this, Christ imbues men with the attributes of God. He builds up the human character after the similitude of the divine character, a goodly fabric of spiritual strength and beauty. Thus the very righteousness of the law is fulfilled in the believer in Christ. God can “be just, and the justifier of him which believeth in Jesus.” Romans 3:26 . DA 762.2"
Ellen White directly references Romans 3:26 in this passage.
Romans 3:27
"Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith."
"So we have nothing in ourselves of which to boast. We have no ground for self-exaltation. Our only ground of hope is in the righteousness of Christ imputed to us, and in that wrought by His Spirit working in and through us. SC 63.1"
The EGW passage aligns with Romans 3:27, both emphasizing the exclusion of boasting through faith rather than works. The principle is directly stated in both passages.
Romans 3:28
"Therefore we conclude that a man is justified by faith without the deeds of the law."
"The great doctrine of justification by faith, so clearly taught by Luther, had been almost wholly lost sight of; and the Romish principle of trusting to good works for salvation, had taken its place. Whitefield and the Wesleys, who were members of the established church, were sincere seekers for the favor of God, and this they had been taught was to be secured by a virtuous life and an observance of the ordinances of religion. GC 253.2"
The EGW passage explicitly mentions the doctrine of justification by faith being lost and replaced by reliance on good works, which directly contradicts and contrasts with Romans 3:28's assertion that justification is by faith apart from deeds of the law.
Romans 3:31
"Do we then make void the law through faith? God forbid: yea, we establish the law."
"Is he now free to transgress God's law? Says Paul: “Do we then make void the law through faith? God forbid: yea, we establish the law.” “How shall we, that are dead to sin, live any longer therein?” And John declares: “This is the love of God, that we keep His commandments: and His commandments are not grievous.” Romans 3:31 ; 6:2 ; 1 John 5:3 . In the new birth the heart is brought into harmony with God, as it is brought into accord with His law. When this mighty change has taken place in the sinner, he has passed from death unto life, from sin unto holiness, from transgression and rebellion to obedience and loyalty. The old life of alienation from God has ended; the new life of reconciliation, of faith and love, has begun. Then “the righteousness of the law” will “be fulfilled in us, who walk not after the flesh, but after the Spirit.” Romans 8:4 . And the language of the soul will be: “O how love I Thy law! it is my meditation all the day.” Psalm 119:97 . GC 468.1"
Ellen White directly references Romans 3:31 in this passage.
"The opposite and no less dangerous error is that belief in Christ releases men from keeping the law of God; that since by faith alone we become partakers of the grace of Christ, our works have nothing to do with our redemption. SC 60.1"
EGW directly addresses the idea of faith voiding the law, which Romans 3:31 explicitly denies, affirming that faith establishes the law. This is more than a thematic parallel; it's a direct engagement with the principle at stake.
"moving upon the hearts of those who are loyal, to exalt the law, and to lift up Jesus as a complete Saviour. Unless divine power is brought into the experience of the people of God, false theories and ideas will take minds captive, Christ and His righteousness will be dropped out of the experience of many, and their faith will be without power or life. GW 161.3"
Both passages address the relationship between faith and the law. EGW emphasizes exalting the law and lifting up Jesus, while Romans 3:31 asserts that faith establishes the law, rather than making it void. The shared theme is the proper understanding and integration of law and faith in the Christian experience.
"How is the world treating the law of God? Everywhere men are working against the divine precepts. In their desire to evade the cross bearing attendant on obedience, even the churches are taking sides with the great apostate in claiming that the law of God has been changed or abrogated. Men in their blindness boast of wonderful progress and enlightenment; but the heavenly watchers see the earth filled with corruption and violence. Because of sin the atmosphere of our world has become as the atmosphere of a pesthouse. 6T 10.2"
Both passages address the importance of upholding God's law in the face of opposition and claims of its abolishment. Romans 3:31 affirms the law, while EGW describes the world's disregard for it.