The forbearance that God has exercised toward the wicked, emboldens men in transgression; but their punishment will be none the less certain and terrible for being long delayed. “The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.” Isaiah 28:21 . To our merciful God the act of punishment is a strange act. “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live.” Ezekiel 33:11 . The Lord is “merciful and gracious, long-suffering, and abundant in goodness and truth, ... forgiving iniquity and transgression and sin.” Yet He will “by no means clear the guilty.” Exodus 34:6, 7 . While He does not delight in vengeance, He will execute judgment upon the transgressors of His law. He is forced to do this, to preserve the inhabitants of the earth from utter depravity and ruin. In order to save some He mu…
"For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act."
Ellen White directly references Isaiah 28:21 in this passage.
"Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?"
Ellen White directly references Ezekiel 33:11 in this passage.
"The Lord is slow to anger, and great in power, and will not at all acquit the wicked: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet."
Ellen White directly references Nahum 1:3 in this passage.
"Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil."
Both passages address the idea that delayed punishment emboldens people to sin. While EGW doesn't directly quote Ecclesiastes 8:11, the concept is clearly present and amplified in her writing.
"But while inflicting judgment, God remembered mercy. The Amalekites were to be destroyed, but the Kenites, who dwelt among them, were spared. This people, though not wholly free from idolatry, were worshipers of God and were friendly to Israel. Of this tribe was the brother-in-law of Moses, Hobab, who had accompanied the Israelites in their travels through the wilderness, and by his knowledge of the country had rendered them valuable assistance. PP 628.2"
"And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock."
Both passages discuss the Kenites' relationship with the Amalekites and their sparing during the destruction of the Amalekites. EGW expands on the biblical account, providing context and explanation for the Kenites' safety.
"conquest or the spoils of their enemies. They were to engage in the war solely as an act of obedience to God, for the purpose of executing His judgment upon the Amalekites. God intended that all nations should behold the doom of that people that had defied His sovereignty, and should mark that they were destroyed by the very people whom they had despised. PP 628.3"
"Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; How he met thee by the way, and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared not God. Therefore it shall be, when the Lord thy God hath given thee rest from all thine enemies round about, in the land which the Lord thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it."
EGW's passage directly reflects the command in Deuteronomy 25:17-19 to remember and blot out the Amalekites. She explains the purpose behind this command, emphasizing God's judgment and the Amalekites' defiance of His sovereignty.