"At the Conference at Roosevelt, New York, August 3, 1861, when the brethren and sisters were assembled on the day set apart for humiliation, fasting, and prayer, the Spirit of the Lord rested upon us, and I was taken off in vision and shown the sin of slavery, which has so long been a curse to this nation. The fugitive slave law was calculated to crush out of man every noble, generous feeling of sympathy that should arise in his heart for the oppressed and suffering slave. It was in direct opposition to the teaching of Christ. God's scourge is now upon the North, because they have so long submitted to the advances of the slave power. The sin of Northern proslavery men is great. They have strengthened the South in their sin by sanctioning the extension of slavery; they have acted a prominent part in bringing the nation into its present distressed condition. 1T 264.2"
"Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?"
Isaiah 58:6 speaks directly against oppression and calls for freeing the oppressed. EGW's condemnation of slavery and the fugitive slave law aligns with this principle, making the connection strong.
"And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
EGW's statement about the fugitive slave law suppressing sympathy for the oppressed directly reflects the principle in Matthew 25:40, where Jesus identifies himself with the 'least of these' and emphasizes the importance of caring for them. The EGW passage applies this principle to the specific context of slavery.
I was pointed back to ancient Israel, held in bondage by the Egyptians. The Lord wrought by Moses and Aaron to deliver them. Miracles were performed before Pharaoh to convince him that these men were especially sent of God to bid him let Israel go. But Pharaoh's heart was hardened against the messengers of God, and he reasoned away the miracles performed by them. Then the Egyptians were made to feel God's judgments. They were visited with plagues, and while suffering under the effect of them, Pharaoh consented to let Israel go. But as soon as the cause of their suffering was removed, his heart was hardened. His counselors and mighty men strengthened themselves against God and endeavored to explain the plagues as the result of natural causes. Each visitation from God was more severe than the preceding one, yet they would not release the children of Israel until the angel of the Lord slew the first-born of the Egyptians. From the king upon the throne down to the most humble and lowly, th…
"And he hardened Pharaoh’s heart, that he hearkened not unto them; as the Lord had said."
The EGW passage directly references and expands upon the biblical account of Pharaoh hardening his heart. The wording and context strongly suggest a direct connection.
"But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the Lord had said."
The EGW passage directly references and expands upon the biblical account of Pharaoh hardening his heart after a respite from the plagues. The wording and context strongly suggest a direct connection.
"But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments."
Both passages discuss God's judgment upon Egypt and Pharaoh's resistance. While not a direct quote, the EGW passage echoes the theme of God's judgment and Pharaoh's refusal to listen.