"Cain came before God with murmuring and infidelity in his heart in regard to the promised sacrifice and the necessity of the sacrificial offerings. His gift expressed no penitence for sin. He felt, as many now feel, that it would be an acknowledgment of weakness to follow the exact plan marked out by God, of trusting his salvation wholly to the atonement of the promised Saviour. He chose the course of self-dependence. He would come in his own merits. He would not bring the lamb, and mingle its blood with his offering, but would present his fruits, the products of his labor. He presented his offering as a favor done to God, through which he expected to secure the divine approval. Cain obeyed in building an altar, obeyed in bringing a sacrifice; but he rendered only a partial obedience. The essential part, the recognition of the need of a Redeemer, was left out. PP 72.1"
"And almost all things are by the law purged with blood; and without shedding of blood is no remission."
EGW's statement about the necessity of blood sacrifice for remission of sins directly reflects the principle stated in Hebrews 9:22. She is explaining the underlying principle behind Cain's rejection.
"So far as birth and religious instruction were concerned, these brothers were equal. Both were sinners, and both acknowledged the claims of God to reverence and worship. To outward appearance their religion was the same up to a certain point, but beyond this the difference between the two was great. PP 72.2"
"For all have sinned, and come short of the glory of God;"
The EGW passage directly reflects the principle that all have sinned, as stated in Romans 3:23. The context of Cain and Abel illustrates this universal sinfulness.
"“By faith Abel offered unto God a more excellent sacrifice than Cain.” Hebrews 11:4 . Abel grasped the great principles of redemption. He saw himself a sinner, and he saw sin and its penalty, death, standing between his soul and communion with God. He brought the slain victim, the sacrificed life, thus acknowledging the claims of the law that had been transgressed. Through the shed blood he looked to the future sacrifice, Christ dying on the cross of Calvary; and trusting in the atonement that was there to be made, he had the witness that he was righteous, and his offering accepted. PP 72.3"
"By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh."
EGW directly quotes Hebrews 11:4 and elaborates on its meaning in the context of Abel's sacrifice.
"And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering:"
EGW's passage expands on the brief account in Genesis 4:4, providing an interpretation of Abel's offering and its acceptance by God. The theme of sacrifice and divine acceptance is central to both passages.
"Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;"
EGW's description of Abel's faith looking forward to Christ's sacrifice aligns with the concept of propitiation through faith in Christ's blood as described in Romans 3:25. Both passages emphasize the importance of faith in a future sacrifice for the remission of sins.
"Cain had the same opportunity of learning and accepting these truths as had Abel. He was not the victim of an arbitrary purpose. One brother was not elected to be accepted of God, and the other to be rejected. Abel chose faith and obedience; Cain, unbelief and rebellion. Here the whole matter rested. PP 72.4"
"I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live:"
EGW's statement that Cain and Abel had the same opportunity to choose and that their choices determined their fate echoes the principle of choice presented in Deuteronomy 30:19. Both passages emphasize individual responsibility and the consequences of choosing obedience or disobedience.
"For there is no respect of persons with God."
The EGW passage directly addresses the concept of impartiality, which is the core of Romans 2:11. The passage emphasizes that God gave Cain the same opportunity as Abel, reinforcing the idea that God doesn't show favoritism.
"Cain and Abel represent two classes that will exist in the world till the close of time. One class avail themselves of the appointed sacrifice for sin; the other venture to depend upon their own merits; theirs is a sacrifice without the virtue of divine mediation, and thus it is not able to bring man into favor with God. It is only through the merits of Jesus that our transgressions can be pardoned. Those who feel no need of the blood of Christ, who feel that without divine grace they can by their own works secure the approval of God, are making the same mistake as did Cain. If they do not accept the cleansing blood, they are under condemnation. There is no other provision made whereby they can be released from the thralldom of sin. PP 72.5"
"Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:"
The EGW passage directly echoes the principle of righteousness through faith in Jesus Christ, which is the central theme of Romans 3:22. Both passages emphasize that salvation is obtained through faith in Christ, not through personal works.
"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."
The EGW passage describes two distinct paths: one relying on Christ's sacrifice and the other on personal merit. This parallels the broad and narrow ways described in Matthew 7:13-14, representing different approaches to salvation and their respective outcomes.