EGW → Biblical Foundation
Select an Ellen White book from the sidebar to see each passage mapped to the Bible verses it amplifies, cites, or echoes.
Scripture Index
Ellen White & Bible Cross-Reference
James 1:2-4
"My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing."
"Through conflict the spiritual life is strengthened. Trials well borne will develop steadfastness of character and precious spiritual graces. The perfect fruit of faith, meekness, and love often matures best amid storm clouds and darkness. COL 61.1"
Both passages discuss how trials and testing of faith lead to patience and spiritual maturity. The EGW passage speaks of "conflict" strengthening spiritual life and trials developing steadfastness, which aligns with James's encouragement to count trials as joy because they work patience.
"Men of power are often those who have been opposed, baffled, and thwarted. By calling their energies into action, the obstacles they meet prove to them positive blessings. They gain self-reliance. Conflict and perplexity call for the exercise of trust in God, and for that firmness which develops power. GW 292.3"
The EGW passage describes how opposition and challenges can lead to self-reliance and the development of power through trust in God. This aligns with James 1:2-4, which speaks of finding joy in trials because they develop patience and lead to perfection. Both passages highlight the positive outcomes that can arise from facing difficulties.
"God in His great love is seeking to develop in us the precious graces of His Spirit. He permits us to encounter obstacles, persecution, and hardships, not as a curse, but as the greatest blessing of our lives. Every temptation resisted, every trial bravely borne, gives us a new experience and advances us in the work of character building. The soul that through divine power resists temptation reveals to the world and to the heavenly universe the efficiency of the grace of Christ. MB 117.1"
Both passages discuss the idea that trials and temptations can lead to spiritual growth and character development. EGW focuses on the development of the Spirit's graces, while James emphasizes patience and perfection. The thematic overlap is clear and significant.
"essential in these places. If matters go hard, if opposition arises, he makes a cowardly retreat instead of fleeing to God with fasting and praying and weeping, and by faith clinging to the Source of light and power and strength until the clouds break away and the darkness disperses. Faith grows strong by coming in conflict with doubts and opposing influences. The experience gained in these trials is of more value than the most costly jewels. 3T 555.2"
Both passages discuss the value of trials and opposition in developing faith and strength. James 1:2-4 encourages believers to count trials as joy because they produce patience, while EGW emphasizes that faith grows strong through conflict and that the experience gained in trials is valuable. The shared theme of trials leading to spiritual growth justifies the connection.
James 1:3
"Knowing this, that the trying of your faith worketh patience."
"All true followers of Jesus will have sacrifices to make. God will prove them and test the genuineness of their faith. I have been shown that the true followers of Jesus will discard picnics, donations, shows, and other gatherings for pleasure. They can find no Jesus there, and no influence which will make them heavenly minded and increase their growth in grace. The word of God obeyed leads us to come out from all these things and be separate. The things of the world are sought for, and considered worthy to be admired and enjoyed, by all those who are not devoted lovers of the cross and spiritual worshipers of a crucified Jesus. 1T 288.1"
The EGW passage speaks of God proving and testing the genuineness of faith, which aligns with the theme of James 1:3 regarding the trying of faith working patience. While not a direct quote, the concept of testing faith is a clear parallel.
"Trial is part of the education given in the school of Christ, to purify God's children from the dross of earthliness. It is because God is leading His children that trying experiences come to them. Trials and obstacles are His chosen methods of discipline, and His appointed conditions of success. He who reads the hearts of men knows their weaknesses better than they themselves can know them. He sees that some have qualifications which, if rightly directed, could be used in the advancement of His work. In His providence He brings these souls into different positions and varied circumstances, that they may discover the defects that are concealed from their own knowledge. He gives them opportunity to overcome these defects and to fit themselves for service. Often He permits the fires of affliction to burn, that they may be purified. AA 524.2"
Both passages discuss the idea that trials refine faith and produce positive qualities. While not a direct quote, the concept aligns.
"Those who had been disappointed were not long left in darkness; for in searching the prophetic periods with earnest prayer the error was discovered, and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was necessary to develop and strengthen the sincere believers in the truth. LS 58.3"
Both passages highlight the idea that trials and disappointments can strengthen faith. James 1:3 speaks generally about the testing of faith, while the EGW passage applies this principle to the specific experience of the Millerites.
James 1:4
"But let patience have her perfect work, that ye may be perfect and entire, wanting nothing."
"The same is applicable to all who are standing in the different positions of trust in the various offices at Battle Creek. They are not to be coaxed and petted and helped at every turn, for this will not make men competent for important positions. It is obstacles that make men strong. It is not helps, but difficulties, conflicts, rebuffs, that make men of moral sinew. Too much ease and avoiding responsibility have made weaklings and dwarfs of those who ought to be responsible men of moral power and strong spiritual muscle. 3T 495.2"
Both passages emphasize the importance of facing challenges and difficulties in order to develop strength and completeness. EGW states that obstacles make men strong, while James speaks of patience having its perfect work to make one complete.
God has not apportioned you your lot to merely watch over and care for yourselves. You are required to minister to, and watch over, others, and in this exercise you will manifest those evils in your character which need correcting, and will strengthen those weak points that need strengthening. This is the part of the work we have to perform; not impatiently, fretfully, unwillingly, but cheerfully, gladly, in order to reach Christian perfection. To remove from us everything which is not exactly agreeable is not imitating Christ. You should be very jealous for the honor of God. How circumspectly should you walk, where now your course is not as it should be. If you could see the pure angels with their bright, searching eyes intently fixed on you, watching to record how the Christian glorifies his Master; or could you observe the exulting, sneering triumph of the evil angels, as they trace out every crooked way, and then quote Scripture which is violated, and compare the life with this Scr…
Both passages discuss the concept of Christian perfection. James 1:4 speaks of patience leading to perfection, while the EGW passage discusses the need to act cheerfully and gladly to reach Christian perfection. The connection is thematic, revolving around the idea of striving for perfection in Christian life.
"We were disappointed, but not disheartened. We resolved to submit patiently to the process of purifying that God deemed needful for us, and to wait with patient hope for the Saviour to redeem His tried and faithful ones. 1T 56.3"
Both passages emphasize the importance of patience and its perfecting work. EGW speaks of submitting patiently to a process of purifying, while James 1:4 states that patience should have her perfect work. The connection is thematic and meaningful.
"How God Trains His Workers The Lord disciplines His workers, that they may be prepared to fill the places appointed them. He desires to fit them to do more acceptable service. There are those who wish to be a ruling power, and who need the sanctification of submission. God brings about a change in their lives. Perhaps He places before them duties that they would not choose. If they are willing to be guided by Him, He will give them grace and strength to perform these duties in a spirit of submission and helpfulness. Thus they are being qualified to fill places where their disciplined abilities will make them of great service. GW 269"
Both passages discuss the idea of being perfected through trials and difficulties. The EGW passage speaks of being 'qualified' through disciplined abilities, while James speaks of patience leading to being 'perfect and entire.'
James 1:5
"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him."
"The God whom we serve is no respecter of persons. He who gave to Solomon the spirit of wise discernment is willing to impart the same blessing to His children today. “If any of you lack wisdom,” His word declares, “let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5 . When a burden bearer desires wisdom more than he desires wealth, power, or fame, he will not be disappointed. Such a one will learn from the Great Teacher not only what to do, but how to do it in a way that will meet with the divine approval. PK 31.1"
Ellen White directly references James 1:5 in this passage.
"Tell your students that the Lord Jesus has made every provision that they should go onward, conquering and to conquer. Lead them to trust in the divine promise, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5 .... CT 360.3"
Ellen White directly references James 1:5 in this passage.
"The book of Revelation, in connection with the book of Daniel, especially demands study. Let every God- fearing teacher consider how most clearly to comprehend and to present the gospel that our Saviour came in person to make known to His servant John—“The Revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.” Revelation 1:1 . None should become discouraged in the study of the Revelation because of its apparently mystical symbols. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.” James 1:5 . Ed 191.2"
Ellen White directly references James 1:5 in this passage.
Brethren, you will have to wrestle with difficulties, carry burdens, give advice, plan and execute, constantly looking to God for help. Pray and labor, labor and pray; as pupils in the school of Christ, learn of Jesus. GW 417.1 The Lord has given us the promise, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” [ James 1:5 .] It is in the order of God that those who bear responsibilities should often meet together to counsel with one another, and to pray earnestly for that wisdom which He alone can impart. Talk less; much precious time is lost in talk that brings no light. Let brethren unite in fasting and prayer for the wisdom that God has promised to supply liberally. Make known your troubles to God. Tell Him, as did Moses, “I cannot lead this people unless Thy presence shall go with me.” And then ask still more; pray with Moses, “Show me Thy glory.” [ Exodus 33:18 .] What is this glory?—The character of …
Ellen White directly references James 1:5 in this passage.
"The power to discriminate between right and wrong we can possess only through individual dependence upon God. Each for himself is to learn from Him through His word. Our reasoning powers were given us for use, and God desires them to be exercised. “Come now, and let us reason together” ( Isaiah 1:18 ), He invites us. In reliance upon Him we may have wisdom to “refuse the evil, and choose the good.” Isaiah 7:15 ; James 1:5 . Ed 231.1"
Ellen White directly references James 1:5 in this passage.
"let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5 . But God will not impart to men divine light while they are content to remain in darkness. In order to receive God's help, man must realize his weakness and deficiency; he must apply his own mind to the great change to be wrought in himself; he must be aroused to earnest and persevering prayer and effort. Wrong habits and customs must be shaken off; and it is only by determined endeavor to correct these errors and to conform to right principles that the victory can be gained. Many never attain to the position that they might occupy, because they wait for God to do for them that which He has given them power to do for themselves. All who are fitted for usefulness must be trained by the severest mental and moral discipline, and God will assist them by uniting divine power with human effort. PP 248.2"
Ellen White directly references James 1:5 in this passage.
"It is wrong to waste our time, wrong to waste our thoughts. We lose every moment that we devote to self- seeking. If every moment were valued and rightly employed, we should have time for everything that we need to do for ourselves or for the world. In the expenditure of money, in the use of time, strength, opportunities, let every Christian look to God for guidance. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5 . MH 208.1"
Ellen White directly references James 1:5 in this passage.
“Be not therefore anxious for the morrow.” Matthew 6:34 , R. V. We are to follow Christ day by day. God does not bestow help for tomorrow. He does not give His children all the directions for their life journey at once, lest they should become confused. He tells them just as much as they can remember and perform. The strength and wisdom imparted are for the present emergency. “If any of you lack wisdom,”—for today,—“let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5 . DA 313.4 “Judge not, that ye be not judged.” Do not think yourself better than other men, and set yourself up as their judge. Since you cannot discern motive, you are incapable of judging another. In criticizing him, you are passing sentence upon yourself; for you show that you are a participant with Satan, the accuser of the brethren. The Lord says, “Examine yourselves, whether ye be in the faith; prove your own selves.” This is our work. “If we would judge our…
Ellen White directly references James 1:5 in this passage.
Their accusations were borne by Moses in uncomplaining silence. It was the experience gained during the years of toil and waiting in Midian—the spirit of humility and long-suffering there developed—that prepared Moses to meet with patience the unbelief and murmuring of the people and the pride and envy of those who should have been his unswerving helpers. Moses “was very meek, above all the men which were upon the face of the earth,” and this is why he was granted divine wisdom and guidance above all others. Says the Scripture, “The meek will He guide in judgment: and the meek will He teach His way.” Psalm 25:9 . The meek are guided by the Lord, because they are teachable, willing to be instructed. They have a sincere desire to know and to do the will of God. The Saviour's promise is, “If any man will do His will, he shall know of the doctrine.” John 7:17 . And He declares by the apostle James, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbrai…
Ellen White directly references James 1:5 in this passage.
"“Come ye yourselves apart,” He bids us. If we would give heed to His word, we should be stronger and more useful. The disciples sought Jesus, and told Him all things; and He encouraged and instructed them. If today we would take time to go to Jesus and tell Him our needs, we should not be disappointed; He would be at our right hand to help us. We need more simplicity, more trust and confidence in our Saviour. He whose name is called “The mighty God, The everlasting Father, The Prince of Peace;” He of whom it is written, “The government shall be upon His shoulder,” is the Wonderful Counselor. We are invited to ask wisdom of Him. He “giveth to all men liberally, and upbraideth not.” Isaiah 9:6 ; James 1:5 . DA 363.2"
Ellen White directly references James 1:5 in this passage.
"and to give them the wisdom that their varied necessities demand. He will more than fulfil the highest expectations of those who put their trust in Him. GW 262.3"
Both passages directly address the idea that God provides wisdom to those who ask for it. EGW's statement that God will 'more than fulfill' expectations is an amplification of the 'giveth to all men liberally' aspect of James 1:5.
"On our return home, my husband complained of slight indisposition, yet he engaged in his work as usual. Every morning we visited the grove near our home, and united in prayer. We were anxious to know our duty. Letters were continually coming in from different places, urging us to attend the camp meetings. Notwithstanding our determination to devote ourselves to writing, it was hard to refuse to meet with our brethren in these important gatherings. We earnestly pleaded for wisdom to know the right course. 1T 108.3"
The EGW passage describes a situation where wisdom is needed and prayer is offered to obtain it, directly reflecting the principle in James 1:5.
"The mother should feel her need of the Holy Spirit's guidance, that she herself may have a genuine experience in submission to the way and will of God. Then, through the grace of Christ, she can be a wise, gentle, loving teacher. To do her work as it should be done requires talent and skill and patient, thoughtful care. It calls for self-distrust and earnest prayer. Let every mother strive by persevering effort to fulfill her obligations. Let her bring her little ones to Jesus in the arms of faith, telling Him her great need, and asking for wisdom and grace. Earnestly, patiently, courageously, she should seek to improve her own abilities, that she may use aright the highest powers of the mind in the training of her children. CT 128.2"
Both passages emphasize seeking wisdom from God, especially in the context of parental responsibilities. EGW specifically applies this to mothers seeking guidance in raising their children, which aligns with the general principle in James 1:5.
"Above all other people on the earth, the man whose mind is enlightened by the opening of God's word to his understanding, will feel that he must give himself to diligence in the perusal of the word of God, and to a diligent study of the sciences; for his hope and calling are greater than any other. The more closely connected man is with the Source of all knowledge and wisdom, the more he can be advantaged intellectually, as well as spiritually, through his relation to God. CE 198.2"
EGW's assertion that those enlightened by God's word should diligently study and that closeness to God advantages one intellectually and spiritually directly reflects the principle of asking God for wisdom, as stated in James 1:5.
In acquiring the wisdom of the Babylonians, Daniel and his companions were far more successful than their fellow students; but their learning did not come by chance. They obtained their knowledge by the faithful use of their powers, under the guidance of the Holy Spirit. They placed themselves in connection with the Source of all wisdom, making the knowledge of God the foundation of their education. In faith they prayed for wisdom, and they lived their prayers. They placed themselves where God could bless them. They avoided that which would weaken their powers, and improved every opportunity to become intelligent in all lines of learning. They followed the rules of life that could not fail to give them strength of intellect. They sought to acquire knowledge for one purpose—that they might honor God. They realized that in order to stand as representatives of true religion amid the false religions of heathenism they must have clearness of intellect and must perfect a Christian character.…
The EGW passage directly echoes the principle in James 1:5, emphasizing that wisdom is obtained through prayer and a connection with God. The passage elaborates on how Daniel and his companions sought wisdom through faith and aligning their lives with God's will.
"I pray that I may have wisdom and power from God to present to you that which constitutes gospel medical missionary work. This is a great and important branch of our denominational work. But many have lost sight of the pure, ennobling principles underlying acceptable medical missionary work. 8T 206.2"
EGW's prayer for wisdom directly reflects the principle in James 1:5, where asking God for wisdom is encouraged.
"The path of men who are placed as leaders is not an easy one. But they are to see in every difficulty a call to prayer. Never are they to fail of consulting the great Source of all wisdom. Strengthened and enlightened by the Master Worker, they will be enabled to stand firm against unholy influences and to discern right from wrong, good from evil. They will approve that which God approves, and will strive earnestly against the introduction of wrong principles into His cause. PK 31.3"
Both passages directly state that if one lacks wisdom, they should ask God for it, and He will provide it. The EGW passage encourages leaders to consult God, the source of wisdom, mirroring the principle in James.
"I appeal to our brethren everywhere to awake, to consecrate themselves to God, and to seek wisdom from Him. I appeal to the officers of our conferences to make earnest efforts in our churches. Arouse them to give of their means for sustaining foreign missions. Unless your hearts are touched in view of the situation in foreign fields, the last message of mercy to the world will be restricted, and the work which God desires to have done will be left unaccomplished. 6T 446.2"
EGW's appeal to seek wisdom from God directly reflects the principle stated in James 1:5, where asking God for wisdom is encouraged.
"Brother J. N. Andrews has erred here. The time and strength which he has devoted to correspondence with his brethren, answering their private letters of inquiry, should have been given to the special interests of the work of God at large. But few realize the responsibilities resting upon the few ministers who bear the burdens in this cause. The brethren frequently call these men from the work to attend to their little matters, or to settle some church trial, which they can and should attend to themselves. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering.” He must be earnest and persevering. If he is irresolute, doubting continually whether the Lord will indeed do as He has promised, he will receive nothing. 2T 643.2"
EGW directly quotes James 1:5.
"The presidents of the State conferences have the same God that the president of the General Conference has, and they may go to the Source of wisdom for themselves, instead of depending upon one man, who has to obtain his light from the same source. GW 418.1"
The EGW passage encourages individuals to seek wisdom directly from God, echoing the principle found in James 1:5, which states that God gives wisdom liberally to those who ask.
"Those who possess the ability to write books should realize that they possess ability to invest the profits they receive. While it is right for them to place a portion in the treasury, to supply the general needs of the cause, they should feel it their duty to acquaint themselves with the necessities of the work, and with prayer to God for wisdom they should personally dispense their means where the need is greatest. Let them lead out in some line of benevolence. If their minds are under the direction of the Holy Spirit, they will have wisdom to perceive where means are needed, and in relieving this need they will be greatly blessed. 7T 178.2"
The EGW passage explicitly encourages seeking wisdom from God through prayer, directly echoing the sentiment and promise of James 1:5.
"But while education, training, and the counsel of those of experience are all essential, the workers should be taught that they are not to rely wholly upon any man's judgment. As God's free agents, all should ask wisdom of Him. When the learner depends wholly upon another's thoughts, and goes no further than to accept his plans, he sees only through that man's eyes and is, so far, only an echo of another. God deals with men as responsible beings. He will work by His Spirit through the mind He has put in man, if man will only give Him a chance to work and will recognize His dealings. He designs that each shall use his mind and conscience for himself. He does not intend that one man shall become the shadow of another, uttering only another's sentiments. 5T 724.3"
The EGW passage directly encourages seeking wisdom from God, echoing the core message of James 1:5.
"The light that God has given in medical missionary lines will not cause His people to be regarded as inferior in scientific medical knowledge, but will fit them to stand upon the highest eminence. God would have them stand as a wise and understanding people because of His presence with them. In the strength of Him who is the Source of all wisdom, all grace, defects and ignorance may be overcome. CT 476.2"
Both passages emphasize that God is the source of wisdom and that those who seek it from Him will receive it.
"You need not go to the ends of the earth for wisdom, for God is near. It is not the capabilities you now possess or ever will have that will give you success. It is that which the Lord can do for you. We need to have far less confidence in what man can do and far more confidence in what God can do for every believing soul. He longs to have you reach after Him by faith. He longs to have you expect great things from Him. He longs to give you understanding in temporal as well as in spiritual matters. He can sharpen the intellect. He can give tact and skill. Put your talents into the work, ask God for wisdom, and it will be given you. COL 146.4"
The EGW passage directly reflects the principle in James 1:5, encouraging readers to ask God for wisdom and assuring them that it will be given. The emphasis on God's willingness to give wisdom liberally is a clear parallel.
"When those who are to appropriate to the needs of the Lord's work means in His treasury, have unselfishly tried to gain a right understanding of the situation, they should come to the mercy-seat, asking for clear intuition and heavenly wisdom, that they may see the necessities of the far-off countries, as well as of those nearer by. Never will they seek the Lord in vain. As they ask Him to help them to advance the work in regions beyond, they will receive grace from on high. GW 455.1"
Both passages encourage seeking wisdom from God through prayer, especially when making important decisions. The EGW passage specifically applies this principle to the context of allocating resources for mission work.
"No man is safe for a day or an hour without prayer. Especially should we entreat the Lord for wisdom to understand His word. Here are revealed the wiles of the tempter and the means by which he may be successfully resisted. Satan is an expert in quoting Scripture, placing his own interpretation upon passages, by which he hopes to cause us to stumble. We should study the Bible with humility of heart, never losing sight of our dependence upon God. While we must constantly guard against the devices of Satan, we should pray in faith continually: “Lead us not into temptation.” GC 530.2"
EGW's statement about entreating the Lord for wisdom to understand His word directly reflects the principle in James 1:5, which encourages asking God for wisdom.
"He is able and willing to bestow upon His servants all the help they need. He will give them the wisdom which their varied necessities demand. MH 482.2"
Both passages highlight God's willingness to provide wisdom to those who ask. James 1:5 is a direct promise of wisdom, and the EGW passage reinforces this by stating God is 'able and willing' to give wisdom according to need.
"“As our brethren search for a location for the Review and Herald publishing house, they are earnestly to seek the Lord. They are to move with great caution, watchfulness, and prayer, and with a constant sense of their own weakness. We must not depend upon human judgment. We must seek for the wisdom that God gives.... LS 391.5 “In regard to establishing the institution in New York, I must say, Be guarded. I am not in favor of its being near New York. I cannot give all my reasons, but I am sure that any place within thirty miles of that city would be too near. Study the surroundings of other places. I am sure that the advantages of Washington, D. C., should be closely investigated. LS 392.1"
The EGW passage directly reflects the principle of James 1:5, urging believers to seek wisdom from God when making decisions. The emphasis on prayer and seeking God's wisdom aligns closely with James's encouragement to ask God for wisdom.
"Our institutions are far beneath what God would have them be, because many of those connected with them are not in fellowship with Him. They are not growing men. They are not constantly learning of Jesus; therefore they are not becoming more and more efficient. If they would come close to Him and seek His help, He would walk with them and talk with them; He would be their counselor in all things, and would grant to them, as He did to Daniel, heavenly wisdom and understanding. 5T 553.2"
Both passages highlight the importance of seeking wisdom from God. EGW specifically mentions Daniel as an example of someone who received heavenly wisdom, reinforcing the principle that God grants wisdom to those who ask, as stated in James 1:5.
"For the pardon of sin, for the Holy Spirit, for a Christlike temper, for wisdom and strength to do His work, for any gift He has promised, we may ask; then we are to believe that we receive, and return thanks to God that we have received. Ed 258.1"
The EGW passage directly echoes the principle of asking God for wisdom and receiving it, as stated in James 1:5. It expands on the idea to include other gifts, but the core principle is the same.
"In no conference should propositions be rushed through without time being taken by the brethren to weigh carefully all sides of the question. Because the president of a conference suggested certain plans, it has sometimes been considered unnecessary to consult the Lord about them. Thus propositions have been accepted that were not for the spiritual benefit of the believers and that involved far more than was apparent at the first casual consideration. Such movements are not in the order of God. Many, very many matters have been taken up and carried by vote, that have involved far more than was anticipated and far more than those who voted would have been willing to assent to had they taken time to consider the question from all sides. 9T 278.1"
The EGW passage emphasizes the need to consult the Lord before making decisions, especially in church matters. James 1:5 directly encourages seeking wisdom from God. The connection is strong and represents a direct application of the biblical principle.
"You may be perplexed in business; your prospects may grow darker and darker, and you may be threatened with loss; but do not become discouraged; cast your care upon God, and remain calm and cheerful. Pray for wisdom to manage your affairs with discretion, and thus prevent loss and disaster. Do all you can on your part to bring about favorable results. Jesus has promised His aid, but not apart from our effort. When, relying upon our Helper, you have done all you can, accept the result cheerfully. SC 122.2"
The EGW passage directly encourages prayer for wisdom in managing affairs, which aligns with the principle in James 1:5.
"Our college is designed of God to meet the advancing wants for this time of peril and demoralization. The study of books only cannot give students the discipline they need. A broader foundation must be laid. The college was not brought into existence to bear the stamp of any one man's mind. Teachers and principal should work together as brethren. They should consult together, and also counsel with ministers and responsible men, and, above all else, seek wisdom from above, that all their decisions in reference to the school may be such as will be approved of God. 5T 22.2"
The EGW passage emphasizes the need for wisdom from God in making decisions for the college, which directly reflects the principle in James 1:5 that those who lack wisdom should ask God for it.
"God is fitting up men to bear burdens, to plan and execute, and my husband must not stand in the way. He cannot encircle the cause of God in his arms; it is too broad. Many heads and many hands are needed to plan and labor, not saving themselves. For want of experience, mistakes will be made; but if the workers connect with God, He will give them an increase of wisdom. Never since the creation of the world were such important interests at stake as now depend upon the action of men who believe and are giving the last message of warning to the world. LS 246.3"
The EGW passage directly echoes the principle of asking God for wisdom, especially in the context of important work and potential mistakes. It's a clear application of James 1:5.
"“When Brother and Sister White came to Monterey, September 7, they requested me to accompany them to Battle Creek. I hesitated about going, thinking that it might be duty to still follow up the interest in Monterey and thinking, as I expressed to them, that there was but little opposition to them in Battle Creek. After praying over the matter several days, I retired one evening anxiously soliciting the Lord for light in the matter. 1T 600.4"
The EGW passage describes seeking guidance from God through prayer, which directly reflects the principle outlined in James 1:5.
"We think that the action of Sister White in taking her sick husband on her northern tour, in December last, was dictated by the Spirit of God; and that we, in standing opposed to such action, did not move in the counsel of God. We lacked heavenly wisdom in this matter and thus erred from the right path. We acknowledge ourselves to have been, at this time, lacking in that deep Christian sympathy that was called for by such great affliction, and that we have been too slow to see the hand of God in the recovery of Brother White. His labors and sufferings in our behalf entitled him to our warmest sympathy and support. But we have been blinded by Satan in respect to our own spiritual condition. 1T 610.3"
The EGW passage explicitly mentions a lack of wisdom and implicitly suggests a need to ask God for it, aligning directly with James 1:5.
"In order to be a truly successful minister, one must wholly consecrate himself to the work of saving souls. It is highly essential that he should be closely united with Christ, seeking continual counsel from Him and depending upon His aid. Some fail of success because they trust to the strength of argument alone and do not cry earnestly to God for His wisdom to direct them and His grace to sanctify their efforts. Long discourses and tedious prayers are positively injurious to a religious interest and fail to carry conviction to the consciences of the people. This propensity for speechmaking frequently dampens a religious interest that might have produced great results. 4T 261.1"
The EGW passage speaks about the need for ministers to seek counsel from God and His wisdom. James 1:5 directly encourages seeking wisdom from God. The connection is clear and direct.
"The Lord has often chosen for His colaborers men who have had opportunity to obtain but a limited school education. These men have applied their powers most diligently, and the Lord has rewarded their fidelity to His work, their industry, their thirst for knowledge. He has witnessed their tears and heard their prayers. As His blessing came to the captives in the courts of Babylon, so does He give wisdom and knowledge to His workers today. MH 150.4"
Both passages address the idea of receiving wisdom from God. The EGW passage speaks of God rewarding diligence and answering prayers with wisdom, while James 1:5 encourages asking God for wisdom. The connection is thematic, focusing on the availability of divine wisdom through prayer and faithfulness.
"Just as he was entering upon manhood, the time when he must execute his divine mission—the time above all others when he should have been true to God—Samson connected himself with the enemies of Israel. He did not ask whether he could better glorify God when united with the object of his choice, or whether he was placing himself in a position where he could not fulfill the purpose to be accomplished by his life. To all who seek first to honor Him, God has promised wisdom; but there is no promise to those who are bent upon self- pleasing. PP 563.1"
EGW references the principle of asking God for wisdom, which is directly stated in James 1:5.
"Work and Education “Our minds have been much exercised day and night in regard to our schools. How shall they be conducted? And what shall be the education and training of the youth? Where shall our Australasian Bible School be located? I was awakened this morning at one o'clock with a heavy burden upon my soul. The subject of education has been presented before me in different lines, in varied aspects, by many illustrations, and with direct specification, now upon one point, and again upon another. I feel, indeed, that we have much to learn. We are ignorant in regard to many things. LS 350"
Both passages deal with seeking wisdom from God, particularly in the context of education and guidance. EGW expresses a need for understanding and direction, mirroring the sentiment in James 1:5 about asking God for wisdom.
The assurance is broad and unlimited, and He is faithful who has promised. When we do not receive the very things we asked for, at the time we ask, we are still to believe that the Lord hears and that He will answer our prayers. We are so erring and short-sighted that we sometimes ask for things that would not be a blessing to us, and our heavenly Father in love answers our prayers by giving us that which will be for our highest good— that which we ourselves would desire if with vision divinely enlightened we could see all things as they really are. When our prayers seem not to be answered, we are to cling to the promise; for the time of answering will surely come, and we shall receive the blessing we need most. But to claim that prayer will always be answered in the very way and for the particular thing that we desire, is presumption. God is too wise to err, and too good to withhold any good thing from them that walk uprightly. Then do not fear to trust Him, even though you do not see…
Both passages address the topic of asking God for something. James 1:5 focuses on asking for wisdom, while EGW discusses prayer in general. The common theme is that God is willing to give to those who ask, although EGW adds the caveat that God's answers may not always be what we expect. The connection is valid, but not as strong as a direct quote or explicit allusion.
"An attendance upon so many institutes has not brought the greatest benefit to the workers themselves. Talent is best developed where it is most needed. Ministers called from their fields to attend ministerial institutes are not so well prepared for the work as if they gave themselves to consecrated labor in the destitute fields where the standard of truth is to be uplifted. If they studied the word of God with a teachable spirit, praying, and watching unto prayer, and working as well as praying, angels of God would open their understanding to perceive truth in its beauty. 6T 89.3"
Both passages suggest that wisdom and understanding are available from God through prayer. EGW emphasizes studying the word of God with a teachable spirit and praying, which aligns with James 1:5's call to ask God for wisdom.
"All who engage in this personal labor should be just as careful not to become mechanical in their manner of working as should the minister who preaches the word. They should be constantly learning. They should have a conscientious zeal to obtain the highest qualifications, to become men able in the Scriptures. They should cultivate habits of mental activity, especially giving themselves to prayer and to the diligent study of the Scriptures. GW 193.3"
Both passages connect to the idea of seeking divine help for spiritual growth. James 1:5 speaks of asking God for wisdom, while the EGW quote emphasizes prayer as a means to obtain qualifications and understanding. The connection is thematic, focusing on reliance on God.
A few years ago some of the poorer brethren were in danger of losing their souls through wrong impressions. Everywhere Satan was tempting them in regard to the wealthy. These poor brethren were constantly expecting to be favored, when it was their duty to rely upon their own energies; and had they been favored, it would have been the worst thing that could have been done for them. All through the ranks of Sabbathkeepers, Satan was seeking to overthrow the poorer class by his temptations. Some who have lacked judgment and wisdom have taken their own course, being unwilling to ask advice or to follow it. Such have had to suffer as the result of their miserable calculation, and yet these same ones would feel that they should be favored by their brethren who have property. These things needed to be corrected. The first-mentioned class did not realize the responsibilities resting upon the wealthy, nor the perplexity and cares they were compelled to have because of their means. All they coul…
The EGW passage discusses a lack of wisdom and the need for guidance, which aligns with James 1:5's encouragement to ask God for wisdom. However, the connection is not direct or explicit.
James 1:6
"But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed."
"I saw that if we do not feel immediate answers to our prayers, we should hold fast our faith, not allowing distrust to come in, for that will separate us from God. If our faith wavers, we shall receive nothing from Him. Our confidence in God should be strong; and when we need it most, the blessing will fall upon us like a shower of rain. 1T 121.1"
The EGW passage directly echoes the sentiment of James 1:6 regarding wavering faith and receiving nothing from God. The connection is clear and meaningful.
"The very conflicts and rebuffs we meet are to make us stronger and give stability to our faith. We are not to be swayed, like a reed in the wind, by every passing influence. Our souls, warmed and invigorated by the truths of the gospel, and refreshed by divine grace, are to open and expand, and shed their fragrance upon others. Clad in the whole armor of righteousness, we can meet any influence and our purity remain untarnished. 4T 556.1"
Both passages contrast stability in faith with being easily swayed, using the imagery of wind and waves/reeds.
"Brother S should shun church trials and should have nothing to do in settling difficulties, if he can possibly avoid it. He has a valuable gift, which is needed in the work of God. But he should separate himself from influences which draw upon his sympathies, confuse his judgment, and lead him to move unwisely. This should not and need not be. He exercises too little faith in God. He dwells too much upon his bodily infirmities and strengthens unbelief by dwelling upon poor feelings. God has strength and wisdom in store for those who seek for it earnestly, in faith believing. 3T 107.3"
The EGW passage encourages faith in God and discourages dwelling on negative feelings, which directly reflects the principle in James 1:6 about asking in faith without wavering. Both passages highlight the importance of unwavering faith in receiving God's blessings.
"Brother B, it is dangerous for you to yield to doubts. You must not permit yourself to go any further in the direction in which you have been going. You are in constant danger. Satan is on your track, suggesting doubts and causing unbelief. Had you stood clear in the counsel of God you could have had an influence for good over those who love your society now. 2T 223.1"
Both passages address the danger of doubt and its negative consequences. James 1:6 describes the instability caused by wavering faith, while the EGW passage warns against yielding to doubts and unbelief.
James 1:6-8
"But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways."
The mother of this girl has at different times been susceptible to the influence of the truth, but she has soon lost the impression through indecision. She lacks decision of character, is too vacillating, and is affected too much by unbelievers. She must encourage decision, fortitude, steadiness of purpose, which will not be swerved to the right or left by circumstances. She must not be in a state of such vacillation. If she does not reform in this respect she will be easily ensnared and taken captive by Satan at his will. She will have to possess perseverance and firmness in the work of overcoming, or she will be overcome and lose her soul. The work of salvation is not child's play, to be taken hold of at will and let alone at pleasure. It is the steady purpose, the untiring effort, that will gain the victory at last. It is he who endureth to the end that shall be saved. It is they who patiently continue in well-doing that shall have eternal life and the immortal reward. If this dear …
Both passages discuss the dangers of indecision and wavering faith, leading to instability and vulnerability.
"A second time Balaam was tested. In response to the solicitations of the ambassadors he professed great conscientiousness and integrity, assuring them that no amount of gold and silver could induce him to go contrary to the will of God. But he longed to comply with the king's request; and although the will of God had already been definitely made known to him, he urged the messengers to tarry, that he might further inquire of God; as though the Infinite One were a man, to be persuaded. PP 440.2"
Both passages address the issue of wavering faith and double-mindedness. Balaam's attempt to seek further guidance despite already knowing God's will aligns with the concept of being 'double minded' and unstable.
James 1:7
"For let not that man think that he shall receive any thing of the Lord."
Their accusations were borne by Moses in uncomplaining silence. It was the experience gained during the years of toil and waiting in Midian—the spirit of humility and long-suffering there developed—that prepared Moses to meet with patience the unbelief and murmuring of the people and the pride and envy of those who should have been his unswerving helpers. Moses “was very meek, above all the men which were upon the face of the earth,” and this is why he was granted divine wisdom and guidance above all others. Says the Scripture, “The meek will He guide in judgment: and the meek will He teach His way.” Psalm 25:9 . The meek are guided by the Lord, because they are teachable, willing to be instructed. They have a sincere desire to know and to do the will of God. The Saviour's promise is, “If any man will do His will, he shall know of the doctrine.” John 7:17 . And He declares by the apostle James, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbrai…
Ellen White directly references James 1:7 in this passage.
James 1:8
"A double minded man is unstable in all his ways."
"Some have no firmness of character. Their plans and purposes have no definite form and consistency. They are of but little practical use in the world. This weakness, indecision, and inefficiency should be overcome. There is in true Christian character an indomitableness that cannot be moulded or subdued by adverse circumstances. We must have moral backbone, an integrity that cannot be flattered, bribed, or terrified. GW 290.4 God desires us to make use of every opportunity for securing a preparation for His work. He expects us to put all our energies into its performance, and to keep our hearts alive to its sacredness and its fearful responsibilities. GW 291.1"
Both passages address the issue of instability and lack of firmness in character. James 1:8 speaks of a 'double minded man' being unstable, while the EGW passage describes those lacking firmness and consistency. The connection is valid and meaningful.
Some were ever jealous. Brother E was of this class. He has a peculiar stubbornness in his organization that leads him to persist in a wrong course because he thinks it would gratify his brethren for him to change and take an opposite course. At times, when he feels just like it, he is ready to do anything in his power to advance the cause of God. But he loves so well to have his own way that he will let the precious cause of God suffer rather than give up his will and his way. Brother E is not a man who can be depended upon. He is subject to the temptations of Satan and is frequently under his control. He has a selfish, unsubdued heart. He is fitful, impulsive, now hating, then loving. At times he is kind, at other times jealous, envious, and very selfish. He cannot perfect Christian character until he resists temptation, subdues his own stubborn will, and cherishes a spirit of humility, a willingness to see and confess his errors. He has been, at times, true and earnest. Then a wave …
The description of Brother E's instability and inconsistency directly reflects the concept of a 'double minded man' described in James 1:8. Both passages highlight the negative consequences of lacking a firm and unwavering commitment.
James 1:10
"But the rich, in that he is made low: because as the flower of the grass he shall pass away."
"From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As “the flower of the grass,” it has perished. James 1:10 . So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows. PK 548.1"
Ellen White directly references James 1:10 in this passage.
James 1:12
"Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him."
"confidence in self or feel, this side of heaven, that we are secure against temptation. Those who accept the Saviour, however sincere their conversion, should never be taught to say or to feel that they are saved. This is misleading. Every one should be taught to cherish hope and faith; but even when we give ourselves to Christ and know that He accepts us, we are not beyond the reach of temptation. God's word declares, “Many shall be purified, and made white, and tried.” Daniel 12:10 . Only he who endures the trial will receive the crown of life. ( James 1:12 .) COL 155.1"
EGW directly quotes James 1:12 and connects it to the idea of enduring temptation and receiving the crown of life, making it a clear and intentional reference.
"***** Chapter 67—The Two Crowns In the vision given me at Battle Creek, Michigan, October 25, 1861, I was shown this earth, dark and gloomy. Said the angel: “Look carefully!” Then I was shown the people upon the earth. Some were surrounded by angels of God, others were in total darkness, surrounded by evil angels. I saw an arm reached down from heaven, holding a golden scepter. On the top of the scepter was a crown studded with diamonds. Every diamond emitted light, bright, clear, and beautiful. Inscribed upon the crown were these words: “All who win me are happy, and shall have everlasting life.” 1T 347"
The James verse explicitly mentions a 'crown of life' promised to those who endure temptation and love God. The EGW passage describes a crown representing eternal life, directly echoing the promise and reward mentioned in James.
"distress and affliction, but because this process is essential to their final victory. He could not, consistently with His own glory, shield them from temptation; for the very object of the trial is to prepare them to resist all the allurements of evil. GC 528.3"
Both passages connect enduring temptation/trials with a future reward or victory. EGW's statement explains the purpose of trials in preparing believers for final victory, aligning with James 1:12.
"Christ is the sympathetic, compassionate Redeemer. He has given His commission: “Go ye into all the world.” Mark 1:15 . All must hear the message of warning. A prize of richest value is held up before those who are running the Christian race. Those who run with patience will receive a crown of life that fadeth not away. 7T 39.3"
Both passages connect endurance/patience with receiving a 'crown of life'.
"In the experience of the apostle John under persecution, there is a lesson of wonderful strength and comfort for the Christian. God does not prevent the plottings of wicked men, but He causes their devices to work for good to those who in trial and conflict maintain their faith and loyalty. Often the gospel laborer carries on his work amid storms of persecution, bitter opposition, and unjust reproach. At such times let him remember that the experience to be gained in the furnace of trial and affliction is worth all the pain it costs. Thus God brings His children near to Him, that He may show them their weakness and His strength. He teaches them to lean on Him. Thus He prepares them to meet emergencies, to fill positions of trust, and to accomplish the great purpose for which their powers were given them. AA 574.2"
Both passages discuss the blessing that comes from enduring trials and temptations, and the reward promised to those who love God. The EGW passage expands on the idea of the experience gained in trials.
"If we overcome our trials and get victory over the temptations of Satan, then we endure the trial of our faith, which is more precious than gold, and are stronger and better prepared to meet the next. But if we sink down and give way to the temptations of Satan, we shall grow weaker and get no reward for the trial and shall not be so well prepared for the next. In this way we shall grow weaker and weaker, until we are led captive by Satan at his will. We must have on the whole armor of God and be ready at any moment for a conflict with the powers of darkness. When temptations and trials rush in upon us, let us go to God and agonize with Him in prayer. He will not turn us away empty, but will give us grace and strength to overcome, and to break the power of the enemy. Oh, that all could see these things in their true light and endure hardness as good soldiers of Jesus! Then would Israel move forward, strong in God, and in the power of His might. EW 46.2"
Both passages discuss the blessings and rewards that come from enduring temptation and trials. James 1:12 promises a crown of life, while EGW speaks of becoming stronger and better prepared.
"These trials of life are God's workmen to remove the impurities, infirmities, and roughness from our characters, and fit us for the society of pure, heavenly angels in glory. But as we pass through these trials, as the fires of affliction kindle upon us, we must not keep the eye on the fire which is seen, but let the eye of faith fasten upon the things unseen, the eternal inheritance, the immortal life, the eternal weight of glory; and while we do this the fire will not consume us, but only remove the dross, and we shall come forth seven times purified, bearing the impress of the Divine. 1T 706.2"
Both passages connect enduring trials with receiving a reward (crown of life/eternal inheritance). While the specific imagery differs, the underlying principle of perseverance leading to a divine reward is shared.
"you will be tried. My greatest fear for you has been that you would have too great prosperity, and that you would fail to learn that your dependence is alone upon God. You have been placed in a position of great trust and honor, and there has been danger of your becoming dizzy and forgetting your dependence upon God. You have been placed where you can exert a far-reaching influence for good if you keep your eye single to the glory of God. Your heavenly Father loves you, and He will draw you to Himself by the trials that seem to you severe. 8T 124.2"
Both passages discuss trials and the importance of enduring them. James 1:12 speaks of the reward for enduring temptation, while EGW speaks of trials drawing one closer to God. The connection is thematic, but not a direct allusion.
James 1:13
"Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:"
“Bring us not into temptation, but deliver us from the evil one.”— Matthew 6:13 , R. V. Temptation is enticement to sin, and this does not proceed from God, but from Satan and from the evil of our own hearts. “God cannot be tempted with evil, and He Himself tempteth no man.” James 1:13 , R.V. MB 116.2 Satan seeks to bring us into temptation, that the evil of our characters may be revealed before men and angels, that he may claim us as his own. In the symbolic prophecy of Zechariah, Satan is seen standing at the right hand of the Angel of the Lord, accusing Joshua, the high priest, who is clothed in filthy garments, and resisting the work that the Angel desires to do for him. This represents the attitude of Satan toward every soul whom Christ is seeking to draw unto Himself. The enemy leads us into sin, and then he accuses us before the heavenly universe as unworthy of the love of God. But “the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem…
Ellen White directly references James 1:13 in this passage.
"It is impossible to explain the origin of sin so as to give a reason for its existence. Yet enough may be understood concerning both the origin and the final disposition of sin to make fully manifest the justice and benevolence of God in all His dealings with evil. Nothing is more plainly taught in Scripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary withdrawal of divine grace, no deficiency in the divine government, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is “the transgression of the law;” it is the outworking of a principle at war with the great law of love which is the foundation of the divine government. GC 492.2"
James 1:13 states that God cannot be tempted with evil and does not tempt anyone. This directly supports EGW's statement that God was in no way responsible for the entrance of sin. The principle that God is not the source of temptation or evil directly aligns with EGW's assertion of God's non-responsibility for sin.
"Presumption is a common temptation, and as Satan assails men with this, he obtains the victory nine times out of ten. Those who profess to be followers of Christ, and claim by their faith to be enlisted in the warfare against all evil in their nature, frequently plunge without thought into temptations from which it would require a miracle to bring them forth unsullied. Meditation and prayer would have preserved them and led them to shun the critical, dangerous position in which they placed themselves when they gave Satan the advantage over them. The promises of God are not for us rashly to claim while we rush on recklessly into danger, violating the laws of nature and disregarding prudence and the judgment with which God has endowed us. This is the most flagrant presumption. 4T 44.3"
Both passages address the issue of temptation and the responsibility of individuals in facing it. James 1:13 clarifies that God doesn't tempt anyone, and EGW elaborates on the dangers of presumption, where individuals recklessly put themselves in tempting situations, essentially tempting themselves, which aligns with the principle in James.
James 1:14
"But every man is tempted, when he is drawn away of his own lust, and enticed."
"These surroundings exerted a polluting influence upon the Israelites. Their minds became familiar with the vile thoughts constantly suggested; their life of ease and inaction produced its demoralizing effect; and almost unconsciously to themselves they were departing from God and coming into a condition where they would fall an easy prey to temptation. PP 453.4"
EGW's description of the Israelites falling prey to temptation due to their surroundings and ease parallels the principle in James 1:14, which states that temptation arises from one's own lust and being enticed. Both passages highlight the internal and external factors that contribute to temptation.
"Minds are so subject to change through the subtle temptations of Satan that it is not the best policy for my husband or myself to take the responsibility of even stating our opinions of the qualifications of persons to fill different positions, because we are made responsible for the course that such individuals pursue. Notwithstanding, if they had maintained the humility and firm trust in God which they possessed when recommended to take responsibilities they might have been the very persons for the place. These persons change, yet are not sensible of the change in themselves. They fall under temptation, are led away from their steadfastness, and sever their connection with God. They are then controlled by the enemy and do and say things which dishonor God and reproach His cause. Then Satan exults to see our brethren and sisters looking upon us with doubt because we have given these persons encouragement and influence. 3T 471.2"
The EGW passage illustrates the principle described in James 1:14, where temptation arises from one's own desires leading them astray. The EGW passage describes how individuals are tempted and led away from their steadfastness.
"Elder Fuller has been warned. The warnings given to others condemned him. The sins reproved in others reproved him and gave him sufficient light to see how God regarded crimes of such a character as he was committing, yet he would not turn from his evil course. He continued to pursue his fearful, impious work, corrupting the bodies and souls of his flock. Satan had strengthened the lustful passions which this man did not subdue, and engaged them in his cause to lead souls to death. 2T 454.1"
The EGW passage describes Elder Fuller being tempted and drawn away by his own lusts, which aligns with the principle outlined in James 1:14. The passage illustrates the practical application of the verse.
soon as Satan can separate the soul from God, the only Source of strength, he will seek to arouse the unholy desires of man's carnal nature. The work of the enemy is not abrupt; it is not, at the outset, sudden and startling; it is a secret undermining of the strongholds of principle. It begins in apparently small things—the neglect to be true to God and to rely upon Him wholly, the disposition to follow the customs and practices of the world. PP 717.2 Before the conclusion of the war with the Ammonites, David, leaving the conduct of the army to Joab, returned to Jerusalem. The Syrians had already submitted to Israel, and the complete overthrow of the Ammonites appeared certain. David was surrounded by the fruits of victory and the honors of his wise and able rule. It was now, while he was at ease and unguarded, that the tempter seized the opportunity to occupy his mind. The fact that God had taken David into so close connection with Himself and had manifested so great favor toward him…
Both passages discuss temptation arising from one's own desires. The EGW passage elaborates on how Satan exploits these desires, while James 1:14 states the principle directly.
"plainly stated. But I was shown that God's people have placed themselves on the enemy's ground; they have yielded to his temptations and followed his devices until their sensibilities have become fearfully blunted. A slight deviation from truth, a little variation from the requirements of God, is thought to be, after all, not so very sinful, when pecuniary gain or loss is involved. But sin is sin, whether committed by the possessor of millions or by the beggar in the streets. Those who secure property by false representations are bringing condemnation on their souls. All that is obtained by deceit and fraud will be only a curse to the receiver. 4T 311.3"
Both passages discuss temptation and yielding to it, leading to sin. James 1:14 describes the process of temptation, while EGW describes how people yield to temptation regarding financial gain.
James 1:14-15
"But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death."
"Satan tempted them to regard this restriction as unjust and cruel. He caused them to lust after forbidden things, because he saw that the unrestrained indulgence of appetite would tend to produce sensuality, and by this means the people could be more easily brought under his control. The author of disease and misery will assail men where he can have the greatest success. Through temptations addressed to the appetite he has, to a large extent, led men into sin from the time when he induced Eve to eat of the forbidden fruit. It was by this same means that he led Israel to murmur against God. Intemperance in eating and drinking, leading as it does to the indulgence of the lower passions, prepares the way for men to disregard all moral obligations. When assailed by temptation, they have little power of resistance. PP 378.2"
The EGW passage illustrates the principle described in James 1:14-15, that temptation arises from one's own lust and leads to sin. It connects the Israelites' lust for forbidden foods to their eventual sin of murmuring against God.
"Covetousness is an evil of gradual development. Achan had cherished greed of gain until it became a habit, binding him in fetters well-nigh impossible to break. While fostering this evil, he would have been filled with horror at the thought of bringing disaster upon Israel; but his perceptions were deadened by sin, and when temptation came, he fell an easy prey. PP 496.3"
Both passages describe the gradual development of sin, starting with temptation and leading to destructive consequences. The EGW passage illustrates this with Achan's covetousness, while James 1:14-15 provides a general principle of how lust leads to sin and death.
"In reaching this decision, the Hebrew youth did not act presumptuously but in firm reliance upon God. They did not choose to be singular, but they would be so rather than dishonor God. Should they compromise with wrong in this instance by yielding to the pressure of circumstances, their departure from principle would weaken their sense of right and their abhorrence of wrong. The first wrong step would lead to others, until, their connection with Heaven severed, they would be swept away by temptation. PK 483.2"
The EGW passage describes how compromising on principles can lead to a downward spiral of sin, ultimately severing one's connection with God. This aligns with the principle outlined in James 1:14-15, which explains how temptation leads to sin and ultimately death. The connection is thematic, focusing on the consequences of yielding to temptation.
"Instead of walking in the light, Judas chose to retain his defects. Evil desires, revengeful passions, dark and sullen thoughts, were cherished, until Satan had full control of the man. Judas became a representative of the enemy of Christ. DA 295.3"
The EGW passage illustrates the principle described in James 1:14-15, showing how yielding to temptation leads to sin and ultimately spiritual death, as exemplified by Judas.
James 1:15
"Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death."
"It is a perilous thing to allow an unchristian trait to live in the heart. One cherished sin will, little by little, debase the character, bringing all its nobler powers into subjection to the evil desire. The removal of one safeguard from the conscience, the indulgence of one evil habit, one neglect of the high claims of duty, breaks down the defenses of the soul and opens the way for Satan to come in and lead us astray. The only safe course is to let our prayers go forth daily from a sincere heart, as did David, “Hold up my goings in Thy paths, that my footsteps slip not.” Psalm 17:5 . PP 452.2"
The EGW passage describes how a single cherished sin can lead to the downfall of a person, which is the same principle as James 1:15, which states that lust brings forth sin, and sin brings forth death.
"Yet Judas made no open opposition, nor seemed to question the Saviour's lessons. He made no outward murmur until the time of the feast in Simon's house. When Mary anointed the Saviour's feet, Judas manifested his covetous disposition. At the reproof from Jesus his very spirit seemed turned to gall. Wounded pride and desire for revenge broke down the barriers, and the greed so long indulged held him in control. This will be the experience of everyone who persists in tampering with sin. The elements of depravity that are not resisted and overcome, respond to Satan's temptation, and the soul is led captive at his will. DA 720.2"
The EGW passage illustrates the principle described in James 1:15. It shows how Judas's covetousness, when indulged, led to sin and ultimately spiritual death. The passage in DA is an example of the principle in James.
"The sin of evilspeaking begins with the cherishing of evil thoughts. Guile includes impurity in all its forms. An impure thought tolerated, an unholy desire cherished, and the soul is contaminated, its integrity compromised. “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.” If we would not commit sin, we must shun its very beginnings. Every emotion and desire must be held in subjection to reason and conscience. Every unholy thought must be instantly repelled. To your closet, followers of Christ. Pray in faith and with all the heart. Satan is watching to ensnare your feet. You must have help from above if you would escape his devices. 5T 177.1"
EGW directly quotes James 1:15.
"We need to guard against the first deviation from righteousness; for one transgression, one neglect to manifest the spirit of Christ, opens the way for another and still another, until the mind is overmastered by the principles of the enemy. If cultivated, the spirit of selfishness becomes a devouring passion which nothing but the power of Christ can subdue. 6T 265.1"
Both passages describe the progression of sin, starting with a small deviation and leading to greater consequences. James 1:15 focuses on lust leading to sin and death, while EGW speaks of deviation from righteousness leading to being overmastered by the enemy. The core idea of sin's progression is present in both.
"any man in violating the eternal principles of right. One sin cherished is sufficient to work degradation of character and to mislead others. AA 312.1"
Both passages address the consequences of sin. James 1:15 describes the process by which lust leads to sin and ultimately death. The EGW passage speaks of how even one cherished sin can degrade character and mislead others. While not a direct quote or explicit allusion, there is a thematic overlap in the understanding of sin's destructive power.
James 1:17
"Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."
"lights, with whom is no variableness, neither shadow of turning.” [ James 1:17 .]— The Ministry of Healing, 227-233 . GW 221.2"
EGW directly quotes James 1:17.
"While there are different degrees of development and different manifestations of His power to meet the wants of men in the different ages, God's work in all time is the same. The Teacher is the same. God's character and His plan are the same. With Him “is no variableness, neither shadow of turning.” James 1:17 . Ed 50.3"
Ellen White directly references James 1:17 in this passage.
"U. Smith. Chapter 1—Why was Sin Permitted? “God is love.” 1 John 4:16 . His nature, His law, is love. It ever has been; it ever will be. “The high and lofty One that inhabiteth eternity,” whose “ways are everlasting,” changeth not. With Him “is no variableness, neither shadow of turning.” Isaiah 57:15 ; Habakkuk 3:6 ; James 1:17 . PP 33"
Ellen White directly references James 1:17 in this passage.
"But in vain are men's dreams of progress, in vain all efforts for the uplifting of humanity, if they neglect the one Source of hope and help for the fallen race. “Every good gift and every perfect gift” ( James 1:17 ) is from God. There is no true excellence of character apart from Him. And the only way to God is Christ. He says, “I am the way, the truth, and the life: no man cometh unto the Father, but by Me.” John 14:6 . SC 21.1"
Ellen White directly references James 1:17 in this passage.
"God's repentance is not like man's repentance. “The Strength of Israel will not lie nor repent: for He is not a man, that He should repent.” Man's repentance implies a change of mind. God's repentance implies a change of circumstances and relations. Man may change his relation to God by complying with the conditions upon which he may be brought into the divine favor, or he may, by his own action, place himself outside the favoring condition; but the Lord is the same “yesterday, and today, and forever.” Hebrews 13:8 . Saul's disobedience changed his relation to God; but the conditions of acceptance with God were unaltered—God's requirements were still the same, for with Him there “is no variableness, neither shadow of turning.” James 1:17 . PP 630.1"
Ellen White directly references James 1:17 in this passage.
God's work is the same in all time, although there are different degrees of development and different manifestations of His power, to meet the wants of men in the different ages. Beginning with the first gospel promise, and coming down through the patriarchal and Jewish ages, and even to the present time, there has been a gradual unfolding of the purposes of God in the plan of redemption. The Saviour typified in the rites and ceremonies of the Jewish law is the very same that is revealed in the gospel. The clouds that enveloped His divine form have rolled back; the mists and shades have disappeared; and Jesus, the world's Redeemer, stands revealed. He who proclaimed the law from Sinai, and delivered to Moses the precepts of the ritual law, is the same that spoke the Sermon on the Mount. The great principles of love to God, which He set forth as the foundation of the law and the prophets, are only a reiteration of what He had spoken through Moses to the Hebrew people: “Hear, O Israel: T…
Ellen White directly references James 1:17 in this passage.
"God desires that His workers in every line shall look to Him as the Giver of all they possess. All right inventions and improvements have their source in Him who is wonderful in counsel and excellent in working. The skillful touch of the physician's hand, his power over nerve and muscle, his knowledge of the delicate organism of the body, is the wisdom of divine power, to be used in behalf of the suffering. The skill with which the carpenter uses the hammer, the strength with which the blacksmith makes the anvil ring, comes from God. He has entrusted men with talents, and He expects them to look to Him for counsel. Whatever we do, in whatever department of the work we are placed, He desires to control our minds that we may do perfect work. COL 349.2"
The EGW quote elaborates on the principle that all good gifts and abilities come from God, as stated in James 1:17. It provides specific examples of how this principle applies to various skills and professions.
God had provided for His people a sanctuary of awful grandeur, befitting the mighty truths committed to their trust. To those faithful exiles the mountains were an emblem of the immutable righteousness of Jehovah. They pointed their children to the heights towering above them in unchanging majesty, and spoke to them of Him with whom there is no variableness nor shadow of turning, whose word is as enduring as the everlasting hills. God had set fast the mountains and girded them with strength; no arm but that of Infinite Power could move them out of their place. In like manner He had established His law, the foundation of His government in heaven and upon earth. The arm of man might reach his fellow men and destroy their lives; but that arm could as readily uproot the mountains from their foundations, and hurl them into the sea, as it could change one precept of the law of Jehovah, or blot out one of His promises to those who do His will. In their fidelity to His law, God's servants shou…
The EGW passage directly alludes to James 1:17 with the phrase "with whom is no variableness nor shadow of turning." This is a clear and intentional reference.
"All Things Belong to God All the good that man enjoys comes because of the mercy of God. He is the great and bountiful Giver. His love is manifest to all in the abundant provision made for man. He has given us probationary time in which to form characters for the courts above. And it is not because He needs anything that He asks us to reserve a part of our possessions for Him. 6T 385"
EGW's statement that all good comes from God and that He is the bountiful giver directly reflects the principle expressed in James 1:17.
"God's Benevolence God gives to us regularly, freely, abundantly. Every earthly blessing is from His hand. What if the Lord should cease to bestow His gifts upon us? What a cry of wretchedness, suffering, and want would go up from the earth! We need daily the unfailing flow of Jehovah's goodness. 9T 49"
The EGW passage directly echoes the principle in James 1:17 that every good gift comes from God. The language and concept are very similar.
"It is through the gift of Christ that we receive every blessing. Through that gift there comes to us day by day the unfailing flow of Jehovah's goodness. Every flower, with its delicate tints and its fragrance, is given for our enjoyment through that one Gift. The sun and the moon were made by Him. There is not a star which beautifies the heavens that He did not make. Every drop of rain that falls, every ray of light shed upon our unthankful world, testifies to the love of God in Christ. Everything is supplied to us through the one unspeakable Gift, God's only-begotten Son. He was nailed to the cross that all these bounties might flow to God's workmanship. MH 424.5"
Both passages discuss the idea that every good thing comes from God as a gift. EGW expands on this by specifically linking it to Christ and providing examples of God's gifts in nature.
"***** A Right Use of the Gifts of Providence Our Creator has bestowed His bounties upon man with a liberal hand. Were all these gifts of Providence wisely and temperately employed, poverty, sickness, and distress would be well-nigh banished from the earth. But alas, we see on every hand the blessings of God changed to a curse by the wickedness of men. GW 385"
EGW's statement that God bestows bounties on humanity aligns directly with James 1:17, which states that every good and perfect gift comes from God.
"With a liberal hand, God has bestowed His blessings upon men. If His gifts were wisely used, how little the world would know of poverty or distress! It is the wickedness of men that turns His blessings into a curse. It is through the greed of gain and the lust of appetite that the grains and fruits given for our sustenance are converted into poisons that bring misery and ruin. MH 337.3"
Both passages discuss God's good gifts and how humanity can corrupt them. James 1:17 states that every good gift comes from God, while EGW argues that human wickedness turns God's blessings into curses, specifically mentioning the misuse of grains and fruits to create harmful substances.
"Infidel Authors In order to obtain an education, many think it essential to study the writings of infidel authors, because these works contain many bright gems of thought. But who was the originator of these gems of thought? It was God, and God only. He is the Source of all light. Why, then, should we wade through the mass of error contained in the works of infidels for the sake of a few intellectual truths, when all truth is at our command? CT 378"
Both passages emphasize that all good things, including knowledge and truth, come from God. James 1:17 states that every good and perfect gift comes from the Father of lights, and the EGW passage argues that even the 'gems of thought' in infidel writings originate from God.
"When we have prayed for the recovery of the sick, whatever the outcome of the case, let us not lose faith in God. If we are called upon to meet bereavement, let us accept the bitter cup, remembering that a Father's hand holds it to our lips. But should health be restored, it should not be forgotten that the recipient of healing mercy is placed under renewed obligation to the Creator. When the ten lepers were cleansed, only one returned to find Jesus and give Him glory. Let none of us be like the unthinking nine, whose hearts were untouched by the mercy of God. “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.” James 1:17 . MH 233.2"
The EGW passage directly quotes James 1:17, making it an explicit allusion. The context of gratitude for healing reinforces the connection.
"desires that our dull senses shall be quickened to discern His merciful kindness and to glorify Him for the working of His power. He desires us to recognize Him in His gifts, that they may be, as He intended, a blessing to us. It was to accomplish this purpose that the miracles of Christ were performed. DA 367.3"
Both passages highlight that good gifts come from God and should lead to recognizing and glorifying Him. The EGW passage specifically connects this to Christ's miracles, while James 1:17 speaks more generally about every good and perfect gift.
"Chapter 9—The Work and the Life God is the source of life and light and joy to the universe. Like rays of light from the sun, like the streams of water bursting from a living spring, blessings flow out from Him to all His creatures. And wherever the life of God is in the hearts of men, it will flow out to others in love and blessing. SC 77"
Both passages emphasize God as the source of good gifts and blessings, emanating light and goodness to His creation. The EGW passage uses the imagery of light and streams, echoing the 'Father of lights' in James.
"Infidel Authors In order to obtain an education, many think it essential to study the writings of infidel authors, because these works contain many bright gems of thought. But who was the originator of these gems of thought? It was God, and God only. He is the source of all light. Why then should we wade through the mass of error contained in the works of infidels for the sake of a few intellectual truths, when all truth is at our command? MH 440"
Both passages assert that God is the source of all good and truth. EGW argues that even seemingly valuable insights from non-believers ultimately originate from God, echoing James's statement that every good and perfect gift comes from the Father of lights.
"Through the influence of Jezebel and her impious priests, the people were taught that the idol gods that had been set up were deities, ruling by their mystic power the elements of earth, fire, and water. All the bounties of heaven—the running brooks, the streams of living water, the gentle dew, the showers of rain which refreshed the earth and caused the fields to bring forth abundantly—were ascribed to the favor of Baal and Ashtoreth, instead of to the Giver of every good and perfect gift. The people forgot that the hills and valleys, the streams and fountains, were in the hand of the living God, that He controlled the sun, the clouds of heaven, and all the powers of nature. PK 115.3"
The EGW passage contrasts the worship of Baal and Ashtoreth with the true source of blessings, which is God. This directly relates to the principle in James 1:17 that every good gift comes from God.
"Shall those who have a holy God, infinite in wisdom and power, go unto wizards, whose knowledge comes from intimacy with the enemy of our Lord? God Himself is the light of His people; He bids them fix their eyes by faith upon the glories that are veiled from human sight. The Sun of Righteousness sends its bright beams into their hearts; they have light from the throne of heaven, and they have no desire to turn away from the source of light to the messengers of Satan. PP 687.4"
Both passages use the metaphor of light to describe God and his influence, contrasting it with darkness or other sources of knowledge.
“Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.” The apostle reminded Philemon that every good purpose and trait of character which he possessed was due to the grace of Christ; this alone made him different from the perverse and the sinful. The same grace could make the debased criminal a child of God and a useful laborer in the gospel. AA 457.1 Paul might have urged upon Philemon his duty as a Christian; but he chose rather the language of entreaty: “As Paul the aged, and now also a prisoner of Jesus Christ, I beseech thee for my son Onesimus, whom I have begotten in my bonds; which in time past was to thee unprofitable, but now profitable to thee and to me.” AA 457.2 The apostle …
Both passages discuss the source of good gifts and character traits. While EGW focuses on grace through Christ, James speaks of gifts from the Father of lights. There's a thematic overlap in attributing positive qualities to a divine source.
"Chapter 1—God's Love for Man Nature and revelation alike testify of God's love. Our Father in heaven is the source of life, of wisdom, and of joy. Look at the wonderful and beautiful things of nature. Think of their marvelous adaptation to the needs and happiness, not only of man, but of all living creatures. The sunshine and the rain, that gladden and refresh the earth, the hills and seas and plains, all speak to us of the Creator's love. It is God who supplies the daily needs of all His creatures. In the beautiful words of the psalmist— SC 9"
Both passages highlight God as the giver of good things. The EGW passage speaks of God as the source of life, wisdom, and joy, while James 1:17 describes God as the source of every good and perfect gift. The connection is thematic, focusing on God's benevolent nature.
"The system of tithes and offerings was intended to impress the minds of men with a great truth—that God is the source of every blessing to His creatures, and that to Him man's gratitude is due for the good gifts of His providence. PP 525.3"
Both passages emphasize that every good and perfect gift comes from God. EGW's statement about God being the source of every blessing aligns with the sentiment expressed in James 1:17.
"It is not because of inherent power that year by year the earth produces her bounties and continues her motion round the sun. The hand of God guides the planets and keeps them in position in their orderly march through the heavens. It is through His power that summer and winter, seedtime and harvest, day and night follow each other in their regular succession. It is by His word that vegetation flourishes, that the leaves appear and the flowers bloom. Every good thing we have, each ray of sunshine and shower of rain, every morsel of food, every moment of life, is a gift of love. MB 74.3"
Both passages highlight that every good thing comes from God. James 1:17 states this directly, while the EGW passage illustrates it with examples from nature and daily life. The connection is clear and meaningful.
"God is love. Like rays of light from the sun, love and light and joy flow out from Him to all His creatures. It is His nature to give. His very life is the outflow of unselfish love. MB 77.2"
Both passages discuss God as the source of good gifts and light. While not a direct quote, the imagery of light flowing from God and the concept of God giving good gifts connects them thematically.
"to light and happiness. I knew that help had come from God. This manifestation appeared to me like a miracle of God's mercy, and I will not be ungrateful for His loving-kindness. LS 202.3"
Both passages connect God with light and good gifts. EGW's statement about help coming from God and being grateful for His loving-kindness echoes the sentiment of James 1:17, which emphasizes that every good and perfect gift comes from the Father of lights.
"When those who are in the habit of using tea, coffee, tobacco, opium, or spirituous liquors are deprived of the accustomed indulgence, they find it impossible to engage with interest and zeal in the worship of God. Divine grace seems powerless to enliven or spiritualize their prayers or their testimonies. These professed Christians should consider the source of their enjoyment. Is it from above, or from beneath? SL 32.3"
EGW suggests considering the source of enjoyment, contrasting 'above' and 'beneath.' James 1:17 speaks of good gifts coming 'from above.' While there's a connection, it's not a direct principle, but a possible connection.
James 1:19
"Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:"
"grace of meekness is cherished by those who are naturally sour or hasty in disposition, they will put forth the most earnest efforts to subdue their unhappy temper. Every day they will gain self-control, until that which is unlovely and unlike Jesus is conquered. They become assimilated to the Divine Pattern, until they can obey the inspired injunction, “Be swift to hear, slow to speak, slow to wrath” ( James 1:19 ). SL 15.2"
EGW directly quotes James 1:19 and applies it to the concept of meekness and self-control.
"The N eed Of Caution There is at the present time great need of caution. “Let every man be swift to hear, slow to speak, slow to wrath.” James 1:19 . Let us heed the warning: “I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, ...and by good words and fair speeches deceive the hearts of the simple. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.” Romans 16:17-19 . 8T 167"
Ellen White directly references James 1:19 in this passage.
"I was shown that some moved very indiscreetly in regard to the article mentioned. It did not in all respects accord with their views, and instead of calmly weighing the matter, and viewing it in all its bearings, they became agitated, excited, and some seized the pen and jumped hastily at conclusions which would not bear investigation. Some were inconsistent and unreasonable. They did that which Satan is ever hurrying them to do, namely, acted out their own rebellious feelings. 1T 356.2"
The EGW passage describes people acting hastily and without careful consideration, which directly contradicts the principle of being slow to speak and slow to wrath as stated in James 1:19.
I was shown that Dr. B is too easily discouraged. There will ever be things arising to annoy, perplex, and try the patience of physicians and helpers. They must be prepared for this and not become excited or unbalanced. They must be calm and kind whatever may occur. They are exerting an influence which will be reflected by the patients in other states and which will be reflected again upon the Health Institute for good or for evil. They should ever consider that they are dealing with men and women of diseased minds, who frequently view things in a perverted light and yet are confident that they understand matters perfectly. Physicians should understand that a soft answer turneth away wrath. Policy must be used in an institution where the sick are treated, in order to successfully control diseased minds and benefit the sick. If physicians can remain calm amid a tempest of inconsiderate, passionate words, if they can rule their own spirits when provoked and abused, they are indeed conque…
Both passages emphasize the importance of patience, calmness, and controlling one's temper, especially when dealing with difficult situations or people. James 1:19 advises being slow to wrath, while the EGW passage discusses the need for physicians to remain calm and kind, even when provoked.
"I was shown, Brother P, that you were naturally irritable, easily provoked, and that you had lacked patience and forbearance. If your course was questioned, or you were urged to take your position upon the truth, you felt too much that you would not be hurried. You would not move a step because others desired you to do so. You would take your time. Should your hearers pursue the same course, you would consider them blameworthy. If all should do as you have done, God's people would require a temporal millennium in which to make the needed preparations for the judgment. God has mercifully borne with your backwardness; but it will not answer for others to follow your example, for you are now weak and deficient where you might be strong and well qualified for the work. 2T 707.1"
Both passages address the importance of patience and avoiding quick anger. EGW's description of Brother P's irritability and lack of patience aligns with James's exhortation to be 'slow to wrath.'
***** I did see, December 25, 1865, as I have many times before seen, that Elder F had often erred and had done much harm by a rash, unfeeling course toward those whom he supposed to be in fault. I had often seen that his work was in new fields, and that when he should bring out a company upon the present truth he should leave the work of disciplining them to others, as his style of dealing, arising from his rash spirit, his lack of patience and of judgment, disqualified him for this work. I will here give the testimony which I had for Brother F, written December 26, 1865, to show what I did see in his case and because of the general application of much of the testimony and also because he has made no response whatever, only in stating to others that the Lord in that view reproved my husband for cutting and slashing. I would here state that another object in giving the following testimony is that our brethren may more fully understand that Brother F's work is in new fields, and that th…
The EGW passage describes Elder F's rash spirit and lack of patience, which directly contrasts with James 1:19's call to be slow to wrath. The principle of controlling one's temper and being patient is central to both passages.
"I have been instructed to say, in reference to the medical missionary work, that there is danger of swaying things too heavily in one line. But what I say on this point must not be understood as in any sense justifying those who have held themselves aloof from medical missionary work. There are many who have not been in sympathy with this work. They should now be very careful how they speak in regard to it, for they are not intelligent on the subject because they have not walked in the light. Whatever their position in the work of God, they should be very careful not to give utterance to sentiments that will discourage and hinder our conferences from taking hold of this work. The position that some have occupied in reference to medical missionary work makes it impossible for their words on this subject to have any weight. They are not clear-sighted; their judgment is warped. 8T 166.2"
Both passages emphasize the importance of careful speech and listening, especially when lacking full understanding. James 1:19 is a general principle, while the EGW passage applies it specifically to the medical missionary work. The connection is valid but not a direct quote or explicit allusion.
James 1:19-20
"Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: For the wrath of man worketh not the righteousness of God."
"observing the Sabbath and praying morning and evening are not positive evidences that we are Christians. These outward forms may all be strictly observed, and yet true godliness be lacking. Titus 2:14 : “Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works .” All who profess to be Christ's followers should have command of their own spirit, not allowing themselves to speak fretfully or impatiently. The husband and father should check that impatient word he is about to utter. He should study the effect of his words, lest they leave sadness and a blight. 1T 305.1"
Both passages emphasize the importance of controlling one's speech and avoiding wrath. James 1:19-20 advises being slow to speak and slow to wrath, while EGW urges husbands and fathers to check impatient words, aligning with the principle of controlling one's tongue and temper.
James 1:22
"But be ye doers of the word, and not hearers only, deceiving your own selves."
"Shall we not be doers of the words of him who knows all things? Shall we not make the Bible the man of our counsel in the education and training of our youth? The word of God is the foundation of all true knowledge, and Christ teaches what men must do in order to be saved. Hitherto the designs of the enemy have been carried out in bringing before our students such books as have taught specious errors, and presented fables that have tempted their carnal appetites. Shall we bring into our schools the sower of tares? Shall we permit men who are called great, and yet who have been taught by the enemy of all truth, to have the education of our youth? Or shall we take the word of God as our guide, and have our schools conducted more after the order of the ancient schools of the prophets? CE 82.1"
EGW's call to be 'doers of the words' directly echoes the principle in James 1:22, which warns against being 'hearers only'.
"facts and principles. This alone will prove of little benefit. He may understand the importance of ventilation, his room may be supplied with pure air; but unless he fills his lungs properly he will suffer the results of imperfect respiration. So the necessity of cleanliness may be understood, and needful facilities may be supplied; but all will be without avail unless put to use. The great requisite in teaching these principles is to impress the pupil with their importance so that he will conscientiously put them in practice. Ed 200.2"
Both passages emphasize the importance of being a 'doer' and not just a 'hearer' or knower. James 1:22 is a direct command to act on what one knows. EGW stresses that understanding principles is useless without putting them into practice. This is a strong and direct parallel.
"comprehend it, and put to a practical use the light given you. 3T 69.2"
The EGW quote directly emphasizes the importance of putting knowledge into practice, which is the central theme of James 1:22. Both passages warn against being merely hearers and not doers.
"Ministers must also impress upon the people the importance of bearing other burdens in connection with the work of God. No one is exempt from the work of benevolence. The people must be taught that every department of the cause of God should enlist their support and engage their interest. The great missionary field is open before us, and this subject must be agitated, agitated, again and again. The people must be made to understand that it is not the hearers, but the doers of the Word, who will gain eternal life. And they are to be taught also that those who become partakers of the grace of Christ are not only to communicate of their substance for the advancement of the truth, but are to give themselves to God without reserve. GW 370.2"
EGW directly quotes and applies the principle from James 1:22 about being doers of the word, not just hearers.
"And the natural powers are enlarged because of holy obedience. From the study of the word of life, students may come forth with minds expanded, elevated, ennobled. If they are, like Daniel, hearers and doers of the word of God, they may advance as he did in all branches of learning. Being pure-minded, they will become strong-minded. Every intellectual faculty will be quickened. They may so educate and discipline themselves that all within the sphere of their influence shall see what man can be, and what he can do, when connected with the God of wisdom and power. MH 466.1"
EGW directly references the principle of being 'doers of the word' from James 1:22, applying it to the context of education and intellectual development.
"We build on Christ by obeying His word. It is not he who merely enjoys righteousness, that is righteous, but he who does righteousness. Holiness is not rapture; it is the result of surrendering all to God; it is doing the will of our heavenly Father. When the children of Israel were encamped on the borders of the Promised Land, it was not enough for them to have a knowledge of Canaan, or to sing the songs of Canaan. This alone would not bring them into possession of the vineyards and olive groves of the goodly land. They could make it theirs in truth only by occupation, by complying with the conditions, by exercising living faith in God, by appropriating His promises to themselves, while they obeyed His instruction. MB 149.1"
The EGW quote directly reflects the principle in James 1:22, emphasizing the importance of doing rather than merely hearing. The illustration of the Israelites and Canaan further reinforces this point, making the connection strong and meaningful.
"A, you have heard the word of God in reproofs, in counsels, in warnings, as well as in the entreaties of love. But hearing is not enough. “Be ye doers of the word, and not hearers only, deceiving your own selves.” It is easy to be borne along by the current, and to cry Hosannah with the multitude; but in the calm of everyday life, when there is no special excitement or exaltation, then comes the test of true Christianity. It is then that your heart becomes cold, and your zeal abates, and religious exercises become distasteful to you. 4T 187.4"
EGW directly quotes James 1:22, emphasizing the importance of being doers of the word and not just hearers. The context in EGW further elaborates on the challenges of maintaining consistent Christian living.
"It is not well to crowd the mind with studies that require intense application, but that are not brought into use in practical life. Such education will be a loss to the student. For these studies lessen his desire and inclination for the studies that would fit him for usefulness and enable him to fulfill his responsibilities. A practical training is worth far more than any amount of mere theorizing. It is not enough even to have knowledge. We must have ability to use the knowledge aright. MH 449.5"
This is a strong connection. James 1:22 directly commands being doers of the word, and EGW echoes this sentiment by emphasizing the need to use knowledge aright and not just possess it.
Ever since your case was first presented to me in vision, I have seen a lack in you. Your mind is not elevated. You stand in the desk and handle the most holy, sacred, elevating truths in an able manner; but when treating upon the most solemn subjects, you often bring in something comical to create a smile, and this frequently destroys the force of your whole discourse. You handle solemn truths with ease, but do not live them, and that is the reason why the heavenly endorsement is lacking. Many whose ears you have pleased will talk of the smart discourse, the able preacher, but are no more impressed with the necessity of obeying the truth than before they listened to it. They go on transgressing God's law as before. It was the minister that pleased them, not the truths which he uttered. You remain at so great a distance from God that His power does not set home the truth. You should live religion at home, and it would have an influence to elevate your family, to elevate your wife. When…
The EGW passage directly echoes the principle of James 1:22. The minister is criticized for handling truths ably but not living them, resulting in a lack of impact on his audience. This aligns perfectly with the idea of being a 'hearer only' and deceiving oneself.
This class are controlled by feeling. They have not depth and stability of character. Principle does not reach down deep, underlying the springs of action. They have in word exalted the truth, but are not doers of it. The seed of truth has not rooted down below the surface. The heart has not been renewed by the transforming influence of the Spirit of God. And when the truth calls for working men and women, when sacrifices have to be made for the truth's sake, they are somewhere else; and when trials and persecution come, they fall away because they have no depth of earth. The truth, plain, pointed, and close, is brought to bear upon the heart and reveals the deformity of character. Some will not bear this test, but frequently close their eyes to their imperfections; although their consciences tell them that the words spoken by the messengers of God, which bear so closely upon their Christian characters, are truth, yet they will not listen to the voice. They are offended because of the …
EGW's statement about being 'doers of it' directly echoes James 1:22, which emphasizes the importance of acting upon the word and not just hearing it. The principle of obedience and practical application of faith is central to both passages.
"2. Others have acknowledged that the testimonies to them were true, but after reading them have laid them away to remain in silence, while they have made but little change in their lives. These testimonies related more or less to the churches to which these persons belonged, who could also have been benefited by them. But all this was lost in consequence of these testimonies’ being held private. 1T 630.4"
The connection is strong. EGW's statement about people acknowledging the truth of testimonies but not acting on them directly reflects the principle in James 1:22, which emphasizes the importance of being doers of the word, not just hearers. The EGW passage provides a specific example of this principle in action.
"Judas had the same opportunities as had the other disciples. He listened to the same precious lessons. But the practice of the truth, which Christ required, was at variance with the desires and purposes of Judas, and he would not yield his ideas in order to receive wisdom from Heaven. DA 294.5"
James 1:22 emphasizes being doers of the word, not just hearers. EGW's statement about Judas not practicing the truth aligns directly with this principle. The connection is strong and meaningful.
"Consistency The characters of many who profess godliness are imperfect and one-sided. These show that as pupils in the school of Christ they have learned their lessons very imperfectly. Some who have learned to imitate Christ in meekness, do not show His diligence in doing good. Others are active and zealous, but they are boastful; they have never learned humility. Still others leave Christ out of their work. They may be pleasing in their manners; they may show sympathy for their fellow-men; but their hearts are not centered on the Saviour, and they have not learned the language of heaven. They do not pray as Christ prayed; they do not place His estimate upon souls; they have not learned to endure hardship in their efforts to save souls. Some, knowing little of the transforming power of grace, become egotistical, critical, harsh. Others are plastic and yielding, bending this way and that to please their fellow-men. GW 144"
James 1:22 urges believers to be doers of the word, not just hearers. EGW criticizes those who profess godliness but lack consistent Christian character, implying they are hearers but not doers. The principle of action aligning with belief is central to both passages.
James 1:23-24
"For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was."
"The faithful mirror which would reveal the defects in the character is neglected; therefore deformity and sin exist, and are apparent to others, if not understood by those who are in fault. The hateful sin of selfishness exists to a great degree, even in some who profess to be devoted to the work of God. If they would compare their character with His requirements, especially with the great standard, His holy, just, and good law, they would ascertain, if earnest, honest searchers, that they are fearfully wanting. But some are not willing to look far enough or deep enough to see the depravity of their own hearts. They are wanting in very many respects; yet they remain in willing ignorance of their guilt, and are so intent upon caring for their own interests that God has no care for them. 2T 512.2"
Both passages use the metaphor of a mirror to illustrate how one can see their flaws and shortcomings. James speaks of forgetting what one looks like in the mirror, while EGW speaks of neglecting the mirror and remaining ignorant of one's faults. The underlying concept of using a standard (the Word/law) to reveal imperfections is shared.
James 1:23-25
"For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed."
"Here is a work for man to do. He must face the mirror, God's law, discern the defects in his moral character, and put away his sins, washing his robe of character in the blood of the Lamb. Envy, pride, malice, deceit, strife, and crime will be cleansed from the heart that is a recipient of the love of Christ and that cherishes the hope of being made like Him when we shall see Him as He is. The religion of Christ refines and dignifies its possessor, whatever his associations or station in life may be. Men who become enlightened Christians rise above the level of their former character into greater mental and moral strength. Those fallen and degraded by sin and crime may, through the merits of the Saviour, be exalted to a position but little lower than that of the angels. 4T 294.3"
The EGW passage uses the metaphor of a mirror (God's law) to discern moral defects, which is a clear parallel to James 1:23-25, where the law is likened to a mirror reflecting one's natural face. The passage expands on the idea of self-reflection and the need for change.
James 1:26
"If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain."
"Dear friend, an entire transformation must take place in you, or you will be weighed in the balance and found wanting. The church at -----, especially talking women, have a lesson to learn. “If any man [or woman] among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.” Many will be weighed in the balance and found wanting in this matter of so great importance. Where are the Christians who walk by this rule? who will take God's part against the evilspeaker? who will please God, and set a watch, a continual watch, before the mouth, and keep the door of the lips? Speak evil of no man. Hear evil of no man. If there be no hearers, there will be no speakers of evil. If anyone speaks evil in your presence, check him. Refuse to hear him, though his manner be ever so soft and his accents mild. He may profess attachment, and yet throw out covert hints and stab the character in the dark. 2T 54.1"
The EGW passage directly quotes James 1:26, making it an explicit allusion.
"It is easier for many to question and find fault in regard to matters at Battle Creek than to tell what should be done. Some would even venture to take this responsibility, but they would soon find themselves deficient in experience and would run the work into the ground. If these talkers and faultfinders would themselves become burden bearers and pray for the laborers, they would be blessed themselves and would bless others with their godly example, with their holy influence and lives. It is easier for many to talk than to pray; such lack spirituality and holiness, and their influence is an injury to the cause of God. Instead of feeling that the work at Battle Creek is their work, and that they have an interest in its prosperity, they stand aside more as spectators, to question and find fault. Those who do this are the very ones who lack experience in this work and who have suffered but little for the truth's sake. 1T 527.2"
The EGW passage discusses those who find fault and talk instead of praying, highlighting the importance of controlling one's tongue and the deceptiveness of outward religious appearance without inner transformation, which aligns with the message of James 1:26.
James 1:27
"Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."
"***** Pure and undefiled religion is “to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” James 1:27 . Our church members are greatly in need of a knowledge of practical godliness. They need to practice self-denial and self-sacrifice. They need to give evidence to the world that they are Christlike. Therefore the work that Christ requires of them is not to be done by proxy, placing on some committee or some institution the burden that they themselves should bear. They are to become Christlike in character by giving of their means and time, their sympathy, their personal effort, to help the sick, to comfort the sorrowing, to relieve the poor, to encourage the desponding, to enlighten souls in darkness, to point sinners to Christ, to bring home to hearts the obligation of God's law. 6T 263.2"
The EGW passage directly quotes James 1:27 and then expands on its meaning, applying it to the practical godliness needed by church members.
"A Test of Character “Ye have the poor with you always,” Christ said, “and whensoever ye will ye may do them good.” “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” Mark 14:7 ; James 1:27 . MH 205"
Ellen White directly references James 1:27 in this passage.
"James 1:27 : “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” 1T 285.2"
Ellen White directly references James 1:27 in this passage.
"Chapter 34—The Care of Orphans Among all whose needs demand our interest, the widow and the fatherless have the strongest claims upon our tender sympathy. They are the objects of the Lord's special care. They are lent to Christians in trust for God. “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” James 1:27 . 6T 281"
Ellen White directly references James 1:27 in this passage.
In the medical profession there are many skeptics and atheists who exalt the works of God above the God of science. Comparatively few of those who enter worldly medical colleges come out from them pure and unspotted. They have failed to become elevated, ennobled, sanctified. Material things eclipse the heavenly and eternal. With many, religious faith and principles are mingled with worldly customs and practices, and pure and undefiled religion is rare. But it is the privilege of every student to enter college with the same fixed, determined principle that Daniel had when he entered the court of Babylon, and throughout his course to keep his integrity untarnished. The strength and grace of God have been provided at an infinite sacrifice, that men might be victorious over Satan's suggestions and temptations, and come forth unsullied. The life, the words, and the deportment are the most forcible argument, the most solemn appeal, to the careless, irreverent, and skeptical. Let the life and…
Both passages emphasize the importance of maintaining purity and avoiding the corrupting influences of the world. James 1:27 defines pure religion as being unspotted from the world, while EGW discusses the challenges of maintaining faith in worldly medical colleges and uses Daniel as an example of integrity.
"Chapter 13—The Helpless Poor When all has been done that can be done in helping the poor to help themselves, there still remain the widow and the fatherless, the aged, the helpless, and the sick, that claim sympathy and care. Never should these be neglected. They are committed by God Himself to the mercy, the love, and the tender care of all whom He has made His stewards. MH 201"
The EGW passage directly echoes the sentiment of James 1:27, highlighting the importance of caring for widows and the fatherless as a demonstration of true religion.
"Many a father, when called upon to part from his loved ones, has died resting in faith upon God's promise to care for them. The Lord provides for the widow and the fatherless, not by a miracle in sending manna from heaven, not by sending ravens to bring them food; but by a miracle upon human hearts, expelling selfishness, and unsealing the fountains of Christlike love. The afflicted and bereaved ones He commits to His followers as a precious trust. They have the very strongest claim upon our sympathy. MH 202.5"
The EGW passage directly echoes the principle of caring for widows and the fatherless found in James 1:27, elaborating on how this care manifests practically.
"The members of the church were united in sentiment and action. Love for Christ was the golden chain that bound them together. They followed on to know the Lord more and still more perfectly, and brightness and comfort and peace were revealed in their lives. They visited the fatherless and widows in their affliction, and kept themselves unspotted from the world. A failure to do this would, in their view, have been a contradiction of their profession and a denial of their Redeemer. 6T 421.4"
The EGW passage directly alludes to James 1:27, mentioning visiting the fatherless and widows and keeping oneself unspotted from the world.
"We should help those who with large families to support have constantly to battle with feebleness and poverty. Many a widowed mother with her fatherless children is working far beyond her strength in order to keep her little ones with her, and provide them with food and clothing. Many such mothers have died from overexertion. Every widow needs the comfort of hopeful, encouraging words, and there are very many who should have substantial aid. 6T 278.3"
The EGW passage directly reflects the principle of caring for widows and orphans in their affliction, as stated in James 1:27. It provides specific examples of how to apply this principle.
"There is a wide field of usefulness before all who will work for the Master in caring for these children and youth who have been deprived of the watchful guidance of parents and the subduing influence of a Christian home. Many of them have inherited evil traits of character; and if left to grow up in ignorance, they will drift into associations that lead to vice and crime. These unpromising children need to be placed in a position favorable for the formation of a right character, that they may become children of God. 6T 282.1"
The EGW passage directly reflects the principle of caring for vulnerable children, aligning with James 1:27's emphasis on visiting the fatherless in their affliction. Both passages highlight the importance of providing support and guidance to those lacking parental care.
"The Lord is ready to help all who need help and feel that need. If you see your poverty and wretchedness before God, and earnestly take hold of His strength, He will help, and bless, and impart to you strength, that by your good works you may lead others to glorify our Father who is in heaven. Will you see yourself? Will you submit your will and ways to God? Will you seek for pure and undefiled religion before God? Oh, what will it avail you to pass along in this wretched condition! You have no happiness yourself in this way of living, and those around you have no happiness in your society. Surely you make for yourself a great amount of misery; and such a life as you have led is not worth much. Why not, then, be reconciled to God? Die to self and be converted, that Jesus may heal you. He wants to save you, if you will consent to be saved in His appointed way. May the Lord help you to see and correct every error is my prayer. 2T 83.1"
Both passages discuss pure and undefiled religion before God. While James 1:27 provides a specific example, the EGW passage speaks more generally about seeking this purity. The connection is thematic and meaningful.
"I saw that it is in the providence of God that widows and orphans, the blind, the deaf, the lame, and persons afflicted in a variety of ways, have been placed in close Christian relationship to His church; it is to prove His people and develop their true character. Angels of God are watching to see how we treat these persons who need our sympathy, love, and disinterested benevolence. This is God's test of our character. If we have the true religion of the Bible we shall feel that a debt of love, kindness, and interest is due to Christ in behalf of His brethren; and we can do no less than to show our gratitude for His immeasurable love to us while we were sinners unworthy of His grace, by having a deep interest and unselfish love for those who are our brethren and who are less fortunate than ourselves. 3T 511.2"
Both passages emphasize caring for widows and orphans as a demonstration of true religion. EGW expands on this by including other vulnerable groups, but the core principle is the same.
"God's word is our standard, but how far have His professed people departed from it! Our religious faith must be not only theoretical, but practical. Pure and undefiled religion will not allow us to trample upon the rights of the least of God's creatures, much less of the members of His body and the members of our own family. God is love, and whoso dwelleth in Him dwelleth in love. The influence of worldly selfishness, which is carried about by some like a cloud, chilling the very atmosphere that others breathe, causes sickness of soul and frequently chills to death. 3T 528.1"
Both passages discuss the nature of true religion, emphasizing that it involves practical actions and compassion towards those in need. The EGW passage echoes the sentiment of James 1:27 by highlighting the importance of not trampling on the rights of others.
"My brethren, walk firmly, decidedly, your feet shod with the preparation of the gospel of peace. You may be sure that pure and undefiled religion is not a sensational religion. God has not laid upon any one the burden of encouraging an appetite for speculative doctrines and theories. Keep these things out of your teaching. Do not allow them to enter into your experience. Let not your life-work be marred by them. GW 305.2"
EGW directly references 'pure and undefiled religion' which is a clear allusion to James 1:27.
I was shown that with you, I and mine have come to be first. You have had so great a care for yourself that the Lord has had no room to work for you. You have given Him no chance. He has, in a great measure, given Brother L and yourself up to work according to your own judgment, that you might be convinced that your wisdom is foolishness. You have not worked for the interest of the widow and fatherless, as the Lord has especially enjoined upon His followers; neither have you made the cases of the Lord's poor your own, by taking a special interest in them, nor have you sought to glorify God and magnify His name; therefore the Lord has suffered you and Brother L to pursue a course of your own choosing. He has permitted you to look out for yourselves. Your own selfish interests have been the foundation of your actions, and you will reap the harvest which you yourselves have sown. I saw that you would verily receive the reward that sooner or later follows the serving of your own selfish in…
The EGW passage explicitly mentions the neglect of widows and the fatherless, which is a central theme in James 1:27. The EGW passage directly addresses the failure to practice 'pure religion' as defined by James.
"Many a widowed mother with her fatherless children is bravely striving to bear her double burden, often toiling far beyond her strength in order to keep her little ones with her and to provide for their needs. Little time has she for their training and instruction, little opportunity to surround them with influences that would brighten their lives. She needs encouragement, sympathy, and tangible help. MH 203.1"
The EGW passage provides a specific example of the affliction of widows and fatherless children, directly relating to the call in James 1:27 to visit and care for them.
"Idolatry and all the sins that followed in its train were abhorrent to God, and He commanded His people not to mingle with other nations, to “ do after their works ”, and forget God. He forbade their marriage with idolaters, lest their hearts should be led away from Him. It was just as necessary then as it is now that God's people should be pure, “unspotted from the world.” They must keep themselves free from its spirit, because it is opposed to truth and righteousness. But God did not intend that His people, in self-righteous exclusiveness, should shut themselves away from the world, so that they could have no influence upon it. PP 369.3"
Both passages emphasize the importance of remaining "unspotted from the world." While James 1:27 focuses on practical expressions of purity, the underlying principle of separation from worldly corruption is shared and central to both texts.
"***** Good works cost us a sacrifice, but it is in this very sacrifice that they provide discipline. These obligations bring us into conflict with natural feelings and propensities, and in fulfilling them we gain victory after victory over the objectionable traits of our characters. The warfare goes on, and thus we grow in grace. Thus we reflect the likeness of Christ and are prepared for a place among the blessed in the kingdom of God. 6T 262.3"
Both passages connect good works with spiritual growth and purity. James 1:27 defines pure religion as visiting the afflicted and keeping oneself unspotted, while the EGW passage emphasizes the disciplinary aspect of good works and their role in reflecting Christ's likeness.
"If our talents are invested for the salvation of our fellow men, God will be glorified. Pride and position are made apologies for extravagance, vain show, ambition, and profligate selfishness. The Lord's talents, lent to man as a precious blessing, will, if abused, reflect upon him a terrible curse. Riches may be used by us to advance the cause of God and to relieve the wants of the widow and the fatherless. In so doing, we gather to ourselves rich blessings. Not only shall we receive expressions of gratitude from the recipients of our bounties, but the Lord Himself, who has placed the means in our hands for this very purpose, will make our souls like a watered garden whose waters fail not. When the reaping time shall come, who of us will have the inexpressible joy of seeing the sheaves we have gathered, as a recompense of our fidelity and our unselfish use of the talents the Lord has placed in our hands to use for His glory? 2T 668.4"
Both passages connect true religion with caring for the vulnerable (widows and fatherless). EGW's statement about using riches to relieve their wants directly echoes the sentiment in James.