Men whom God favored, and to whom He entrusted great responsibilities, were sometimes overcome by temptation and committed sin, even as we at the present day strive, waver, and frequently fall into error. Their lives, with all their faults and follies, are open before us, both for our encouragement and warning. If they had been represented as without fault, we, with our sinful nature, might despair at our own mistakes and failures. But seeing where others struggled through discouragements like our own, where they fell under temptations as we have done, and yet took heart again and conquered through the grace of God, we are encouraged in our striving after righteousness. As they, though sometimes beaten back, recovered their ground, and were blessed of God, so we too may be overcomers in the strength of Jesus. On the other hand, the record of their lives may serve as a warning to us. It shows that God will by no means clear the guilty. He sees sin in His most favored ones, and He deals …
"Wherefore let him that thinketh he standeth take heed lest he fall."
The EGW passage discusses how the lives of biblical figures serve as both encouragement and warning, highlighting their falls and recoveries. This directly reflects the principle in 1 Corinthians 10:12, which warns against overconfidence and the possibility of falling. The EGW passage uses the examples of biblical figures to illustrate this principle.
"For that which I do I allow not: for what I would, that do I not; but what I hate, that do I."
Both passages acknowledge human fallibility and the struggle against sin. Romans 7:15 describes the internal conflict of doing what one hates, while the EGW passage discusses the sins of biblical figures and their relevance to our own struggles. The connection is thematic, focusing on the shared human experience of sin and temptation.
"The life of Joseph illustrates the life of Christ. It was envy that moved the brothers of Joseph to sell him as a slave; they hoped to prevent him from becoming greater than themselves. And when he was carried to Egypt, they flattered themselves that they were to be no more troubled with his dreams, that they had removed all possibility of their fulfillment. But their own course was overruled by God to bring about the very event that they designed to hinder. So the Jewish priests and elders were jealous of Christ, fearing that He would attract the attention of the people from them. They put Him to death, to prevent Him from becoming king, but they were thus bringing about this very result. PP 239.2"
"For he knew that for envy they had delivered him."
Both passages discuss envy as a motivator for actions against a righteous figure. Matthew 27:18 explicitly states that Jesus was delivered up out of envy. The EGW passage draws a parallel between the envy of Joseph's brothers and the envy of the Jewish priests towards Christ, strengthening the connection.
"For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done."
Both passages highlight how actions intended to prevent God's plan ultimately fulfill it. Acts 4:27-28 states that Herod, Pilate, and others gathered to do what God had determined beforehand. The EGW passage draws a parallel between Joseph's brothers' attempt to thwart his destiny and the Jewish leaders' attempt to prevent Christ from becoming king, both of which ultimately led to the fulfillment of God's plan.
"Joseph, through his bondage in Egypt, became a savior to his father's family; yet this fact did not lessen the guilt of his brothers. So the crucifixion of Christ by His enemies made Him the Redeemer of mankind, the Saviour of the fallen race, and Ruler over the whole world; but the crime of His murderers was just as heinous as though God's providential hand had not controlled events for His own glory and the good of man. PP 239.3"
"Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain:"
Both passages discuss the idea that God can use evil actions to bring about good, without excusing the evil itself. The EGW passage directly echoes the concept of God's determinate counsel and foreknowledge in relation to the crucifixion.
"But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."
Both passages deal with the love of God demonstrated through the sacrifice of Christ. While not a direct allusion, the EGW passage amplifies the theme of Christ's death as an act of love and redemption.
"As Joseph was sold to the heathen by his own brothers, so Christ was sold to His bitterest enemies by one of His disciples. Joseph was falsely accused and thrust into prison because of his virtue; so Christ was despised and rejected because His righteous, self-denying life was a rebuke to sin; and though guilty of no wrong, He was condemned upon the testimony of false witnesses. And Joseph's patience and meekness under injustice and oppression, his ready forgiveness and noble benevolence toward his unnatural brothers, represent the Saviour's uncomplaining endurance of the malice and abuse of wicked men, and His forgiveness, not only of His murderers, but of all who have come to Him confessing their sins and seeking pardon. PP 239.4"
"But found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses,"
The EGW passage draws a thematic parallel between Joseph's false accusation and Jesus being condemned on false witness testimony. The Matthew verse provides a specific example of the false witnesses.
"He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth."
The EGW passage draws a thematic parallel between Joseph's patience and meekness and Jesus's uncomplaining endurance. Isaiah 53:7 supports the claim that Jesus 'opened not his mouth' during his suffering, aligning with the theme of uncomplaining endurance.
"And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor."
The EGW passage draws a thematic parallel between Joseph being sold and Jesus being delivered to Pilate. While not a direct allusion, the comparison highlights a similar act of betrayal and injustice.