"Christ's example forbids exclusiveness at the Lord's Supper. It is true that open sin excludes the guilty. This the Holy Spirit plainly teaches. 1 Corinthians 5:11 . But beyond this none are to pass judgment. God has not left it with men to say who shall present themselves on these occasions. For who can read the heart? Who can distinguish the tares from the wheat? “Let a man examine himself, and so let him eat of that bread, and drink of that cup.” For “whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.” “He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.” 1 Corinthians 11:28, 27, 29 . DA 656.1"
"But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat."
Ellen White directly references 1 Corinthians 5:11 in this passage.
"When believers assemble to celebrate the ordinances, there are present messengers unseen by human eyes. There may be a Judas in the company, and if so, messengers from the prince of darkness are there, for they attend all who refuse to be controlled by the Holy Spirit. Heavenly angels also are present. These unseen visitants are present on every such occasion. There may come into the company persons who are not in heart servants of truth and holiness, but who may wish to take part in the service. They should not be forbidden. There are witnesses present who were present when Jesus washed the feet of the disciples and of Judas. More than human eyes beheld the scene. DA 656.2"
"For where two or three are gathered together in my name, there am I in the midst of them."
While not a direct quote, the EGW passage echoes the idea of unseen spiritual presences (angels, messengers of darkness) being present when believers gather, similar to the promise of Christ's presence in Matthew 18:20. However, the connection is less direct and more thematic.
"Christ by the Holy Spirit is there to set the seal to His own ordinance. He is there to convict and soften the heart. Not a look, not a thought of contrition, escapes His notice. For the repentant, brokenhearted one He is waiting. All things are ready for that soul's reception. He who washed the feet of Judas longs to wash every heart from the stain of sin. DA 656.3"
"After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded."
The EGW passage explicitly mentions Christ washing the feet of Judas, directly referencing the event described in John 13:5. This is more than a thematic parallel; it's a direct allusion to a specific biblical event.
"And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him."
Both passages highlight God's welcoming attitude towards the repentant. Luke 15:20 depicts the father's compassionate reception of the prodigal son, while the EGW passage speaks of Christ waiting for the repentant, brokenhearted one and having all things ready for that soul's reception. The connection lies in the theme of divine welcome and forgiveness.
"Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do."
Both passages emphasize God's awareness of our inner thoughts and contrition. Hebrews 4:13 states that all things are open to God's eyes, while the EGW passage says that not a look or thought of contrition escapes His notice. The connection is thematic, focusing on God's omniscience in relation to repentance.
"None should exclude themselves from the Communion because some who are unworthy may be present. Every disciple is called upon to participate publicly, and thus bear witness that he accepts Christ as a personal Saviour. It is at these, His own appointments, that Christ meets His people, and energizes them by His presence. Hearts and hands that are unworthy may even administer the ordinance, yet Christ is there to minister to His children. All who come with their faith fixed upon Him will be greatly blessed. All who neglect these seasons of divine privilege will suffer loss. Of them it may appropriately be said, “Ye are not all clean.” DA 656.4"
"Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord."
The EGW passage discusses the importance of partaking in Communion even if unworthy individuals are present, and it alludes to the idea that not all are clean. This directly parallels the warning in 1 Corinthians 11:27 about partaking unworthily and the implication that some may not be spiritually prepared. The phrase 'Ye are not all clean' is a direct echo of John 13:10, but the context within the EGW passage relates it to the worthiness of partaking in communion, which is the theme of 1 Corinthians 11:27.
"committed to them the new covenant, by which all who receive Him become children of God, and joint heirs with Christ. By this covenant every blessing that heaven could bestow for this life and the life to come was theirs. This covenant deed was to be ratified with the blood of Christ. And the administration of the Sacrament was to keep before the disciples the infinite sacrifice made for each of them individually as a part of the great whole of fallen humanity. DA 656.5"
"And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together."
The EGW passage explicitly mentions becoming 'children of God, and joint heirs with Christ' through the new covenant. This is a direct reflection of the principle articulated in Romans 8:17, which states that believers are 'heirs of God, and joint-heirs with Christ.' The connection is clear and central to both passages.
"And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance."
Both passages discuss the new covenant and the inheritance received through it, ratified by the blood of Christ. Hebrews 9:15 speaks of Christ as the mediator of the new testament and the promise of eternal inheritance, while the EGW passage describes the new covenant and the blessings it bestows, ratified by Christ's blood. The thematic overlap is significant and directly related to the concept of the new covenant.
"And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise."
Both passages discuss the concept of being heirs through Christ. Galatians 3:29 states that if you are Christ's, you are Abraham's seed and heirs according to the promise. The EGW passage speaks of becoming 'children of God, and joint heirs with Christ' through the new covenant. While the specific phrasing differs, the underlying theme of inheritance through Christ is present in both passages.