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 9:1-5
"I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen."
"In this letter Paul gave free expression to his burden in behalf of the Jews. Ever since his conversion, he had longed to help his Jewish brethren to gain a clear understanding of the gospel message. “My heart's desire and prayer to God for Israel is,” he declared, “that they might be saved.” AA 374.1"
The EGW passage directly quotes Romans 9:1-5, specifically mentioning Paul's desire for the salvation of Israel. This is more than a thematic parallel; it's a direct reference and amplification of Paul's sentiments.
Romans 9:3
"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:"
"The apostle's heart burned with love for sinners, and he put all his energies into the work of soul-winning. There never lived a more self-denying, persevering worker. The blessings he received he prized as so many advantages to be used in blessing others. He lost no opportunity of speaking of the Saviour or of helping those in trouble. Wherever he could find a hearing, he sought to counteract wrong and to turn the feet of men and women into the path of righteousness. GW 59.2"
Both passages highlight Paul's deep love and dedication to others, even to the point of self-sacrifice. Romans 9:3 expresses Paul's willingness to be accursed for his brethren, which aligns with EGW's description of him as a self-denying and persevering worker who put all his energies into soul-winning.
Romans 9:4-5
"Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen."
"The Jews had been first called into the Lord's vineyard, and because of this they were proud and self- righteous. Their long years of service they regarded as entitling them to receive a larger reward than others. Nothing was more exasperating to them than an intimation that the Gentiles were to be admitted to equal privileges with themselves in the things of God. COL 400.2"
Romans 9:4-5 lists the privileges of the Israelites. The EGW passage speaks of the Jews' pride in their special status. The connection is thematic, though not a direct allusion.
Romans 9:5
"Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen."
"and of whom as concerning the flesh Christ came, who is over all, God blessed forever.” AA 374.2"
This is a direct quote from Romans 9:5. The connection is undeniable.
Romans 9:6
"Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:"
Moses beheld the disciples of Jesus as they went forth to carry His gospel to the world. He saw that though the people of Israel “according to the flesh” had failed of the high destiny to which God had called them, in their unbelief had failed to become the light of the world, though they had despised God's mercy and forfeited their blessings as His chosen people—yet God had not cast off the seed of Abraham; the glorious purposes which He had undertaken to accomplish through Israel were to be fulfilled. All who through Christ should become the children of faith were to be counted as Abraham's seed; they were inheritors of the covenant promises; like Abraham, they were called to guard and to make known to the world the law of God and the gospel of His Son. Moses saw the light of the gospel shining out through the disciples of Jesus to them “which sat in darkness” ( Matthew 4:16 ), and thousands from the lands of the Gentiles flocking to the brightness of its rising. And beholding, he re…
Both passages discuss the idea that not all who are physically descended from Israel are truly part of spiritual Israel. EGW expands on this concept, connecting it to the Gentiles and the gospel, but the core idea is present in Romans 9:6.
"That which God purposed to do for the world through Israel, the chosen nation, He will finally accomplish through His church on earth today. He has “let out His vineyard unto other husbandmen,” even to His covenant- keeping people, who faithfully “render Him the fruits in their seasons.” Never has the Lord been without true representatives on this earth who have made His interests their own. These witnesses for God are numbered among the spiritual Israel, and to them will be fulfilled all the covenant promises made by Jehovah to His ancient people. PK 713.1"
Romans 9:6 discusses the distinction between physical and spiritual Israel. EGW's statement about 'spiritual Israel' directly relates to this concept, suggesting that not all who are physically descended from Israel are part of the true, covenant-keeping people of God.
"“Facts of Faith” has long been out of print, the matter contained therein having been largely incorporated, with many additions, in the later volume, “Spirit of Prophecy,” Volume 1 (1870), and finally in “Patriarchs and Prophets” (1890). When “Patriarchs” was completed, Mrs. White hoped soon to go on with the story from the close of David's reign, and publish in connected form that which she had been enabled to write through the years concerning the experiences of Solomon and divided Israel, and their final restoration to divine favor as one united people,—a type of spiritual Israel, the church of God on earth today, to whom will finally be fulfilled all the covenant promises. LS 435.2"
Both passages discuss the concept of spiritual Israel and the fulfillment of covenant promises. EGW explicitly mentions the restoration of Israel as a type of the church, echoing the idea in Romans 9:6 that not all who are physically Israel are part of spiritual Israel.
Romans 9:6-8
"Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed."
"We are numbered with Israel. All the instruction given to the Israelites of old concerning the education and training of their children, all the promises of blessing through obedience, are for us. MH 405.1"
EGW's statement about being numbered with Israel and the promises being for 'us' aligns with the concept in Romans 9:6-8 that not all who are physically descended from Israel are truly part of God's chosen people. There's a thematic connection regarding who constitutes the true Israel and the inheritance of promises.
Romans 9:20
"Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?"
"It is impossible to explain the origin of sin so as to give a reason for its existence. Yet enough may be understood concerning both the origin and the final disposition of sin to make fully manifest the justice and benevolence of God in all His dealings with evil. Nothing is more plainly taught in Scripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary withdrawal of divine grace, no deficiency in the divine government, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is “the transgression of the law;” it is the outworking of a principle at war with the great law of love which is the foundation of the divine government. GC 492.2"
Both passages address the limitations of human understanding when questioning God's actions. Romans 9:20 questions man's right to question God's creation, while EGW discusses the impossibility of fully explaining the origin of sin. Both suggest a limit to human comprehension when dealing with divine matters.
Romans 9:22
"What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:"
"God permits the wicked to prosper and to reveal their enmity against Him, that when they shall have filled up the measure of their iniquity all may see His justice and mercy in their utter destruction. The day of His vengeance hastens, when all who have transgressed His law and oppressed His people will meet the just recompense of their deeds; when every act of cruelty or injustice toward God's faithful ones will be punished as though done to Christ Himself. GC 48.2"
Both passages discuss God's patience with the wicked and their eventual destruction, although Romans 9:22 focuses more on God's sovereignty in this process. The EGW passage expands on the idea of God's justice and mercy being revealed in the destruction of the wicked, which aligns with the theme in Romans.
God permitted Satan to carry forward his work until the spirit of disaffection ripened into active revolt. It was necessary for his plans to be fully developed, that their true nature and tendency might be seen by all. Lucifer, as the anointed cherub, had been highly exalted; he was greatly loved by the heavenly beings, and his influence over them was strong. God's government included not only the inhabitants of heaven, but of all the worlds that He had created; and Lucifer had concluded that if he could carry the angels of heaven with him in rebellion, he could carry also all the worlds. He had artfully presented his side of the question, employing sophistry and fraud to secure his objects. His power to deceive was very great. By disguising himself in a cloak of falsehood, he had gained an advantage. All his acts were so clothed with mystery that it was difficult to disclose to the angels the true nature of his work. Until fully developed, it could not be made to appear the evil thing…
Both passages address the idea of God allowing evil to develop to reveal its true nature and demonstrate His power and justice. Romans 9:22 speaks of God enduring vessels of wrath, while PP 41.2 describes God permitting Satan's work to ripen into revolt to expose its true nature.
Romans 9:27
"Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:"
"His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God's faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: PK 308.4"
The EGW passage directly references the concept of 'a remnant shall be saved,' which is a clear and direct allusion to Romans 9:27, which itself quotes Isaiah. The context of Isaiah's prophecy concerning Israel is also relevant.
Romans 9:28
"For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth."
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness. EW 75.1"
EGW directly alludes to Romans 9:28 ('cut short in righteousness') in the context of the third angel's message. She uses the phrase to describe the swift and decisive nature of the message's completion.
"The Lord God of heaven will not send upon the world His judgments for disobedience and transgression until He has sent His watchmen to give the warning. He will not close up the period of probation until the message shall be more distinctly proclaimed. The law of God is to be magnified; its claims must be presented in their true, sacred character, that the people may be brought to decide for or against the truth. Yet the work will be cut short in righteousness. The message of Christ's righteousness is to sound from one end of the earth to the other to prepare the way of the Lord. This is the glory of God, which closes the work of the third angel. 6T 19.1"
EGW directly alludes to the concept of the work being 'cut short in righteousness,' which is a key phrase from Romans 9:28. She connects this to the message of Christ's righteousness preparing the way for the Lord.
Romans 9:31
"But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness."
"Priests and rulers became fixed in a rut of ceremonialism. They were satisfied with a legal religion, and it was impossible for them to give to others the living truths of heaven. They thought their own righteousness all- sufficient, and did not desire that a new element should be brought into their religion. The good will of God to men they did not accept as something apart from themselves, but connected it with their own merit because of their good works. The faith that works by love and purifies the soul could find no place for union with the religion of the Pharisees, made up of ceremonies and the injunctions of men. AA 15.1"
Both passages address the failure of the Israelites (or those who followed the law) to achieve righteousness through their own efforts, highlighting the need for something more.