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 5:1
"Go to now, ye rich men, weep and howl for your miseries that shall come upon you."
"their means and lay it at the feet of the servants of God, begging them to accept it. The answer from the servants of God will be: “Go to now, ye rich men. Your means is not needed. Ye withheld it when ye could do good with it in advancing the cause of God. The needy have suffered; they have not been blessed by your means. God will not accept your riches now. Go to now, ye rich men.” 1T 175.1"
EGW directly quotes and builds upon the sentiment expressed in James 5:1, using the same phrase 'Go to now, ye rich men.'
James 5:1-3
"Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days."
Men are guilty of robbery toward God. Their selfish use of means robs the Lord of the glory that should be reflected back to Him in the relief of suffering humanity and the salvation of souls. They are embezzling His entrusted goods. The Lord declares, “I will come near to you to judgment; and I will be a swift witness against ... those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right.” “Will a man rob God? Yet ye have robbed Me. But ye say, Wherein have we robbed Thee? In tithes and offerings. Ye are cursed with a curse; for ye have robbed Me, even this whole nation.” Malachi 3:5, 8, 9 . “Go to now, ye rich men, ... your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered, and the rust of them shall be a witness against you.... Ye have heaped treasure together for the last days.” “Ye have lived in pleasure on the earth, and been wanton.” “Behold, the hire of the laborers who have …
Ellen White directly references James 5:1-3 in this passage.
"I was directed to James 5:1-3 : “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.” 1T 174.3"
Ellen White directly references James 5:1-3 in this passage.
James 5:1-4
"Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth."
"have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.” James 5:1-4 . COL 352.1"
Ellen White directly references James 5:1-4 in this passage.
"Love of money and love of display have made this world as a den of thieves and robbers. The Scriptures picture the greed and oppression that will prevail just before Christ's second coming. “Go to now, ye rich men,” James writes; “ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.” James 5:1, 3-6 . PK 651.1"
EGW directly quotes James 5:1, 3-6, making this an explicit allusion.
"The intense passion for money getting, the thirst for display, the luxury and extravagance—all are forces that, with the great mass of mankind, are turning the mind from life's true purpose. They are opening the door to a thousand evils. Many, absorbed in their interest in worldly treasures, become insensible to the claims of God and the needs of their fellow men. They regard their wealth as a means of glorifying self. They add house to house and land to land; they fill their homes with luxury, while all about them are human beings in misery and crime, in disease and death. 9T 90.3"
Both passages condemn the love of wealth and disregard for the poor. James 5:1-4 warns the rich of their impending doom, while the EGW passage describes the negative consequences of pursuing worldly treasures and neglecting the needs of others.
James 5:1-6
"Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you."
"The Scriptures describe the condition of the world just before Christ's second coming. James the apostle pictures the greed and oppression that will prevail. He says, “Go to now, ye rich men, ... ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton. Ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.” James 5:1-6 . This is a picture of what exists today. By every species of oppression and extortion, men are piling up colossal fortunes, while the cries of starving humanity are coming up before God. COL 170.2"
The EGW passage directly quotes and interprets James 5:1-6, making it a clear and explicit allusion.
"of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.” James 5:1-6 . 9T 91.1"
Ellen White directly references James 5:1-6 in this passage.
"Many seek to make a heaven for themselves by obtaining riches and power. They “speak wickedly concerning oppression: they speak loftily” ( Psalm 73:8 ), trampling upon human rights and disregarding divine authority. The proud may be for a time in great power, and may see success in all that they undertake; but in the end they will find only disappointment and wretchedness. PP 124.2"
Both passages address the themes of the rich oppressing others and facing eventual judgment. EGW speaks of those seeking riches and power and trampling on human rights, while James directly condemns the rich for their exploitation and coming misery. The connection is clear and meaningful.
James 5:3
"Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days."
"The Scriptures describe the condition of the world just before Christ's second coming. Of the men who by robbery and extortion are amassing great riches, it is written: “Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.” James 5:3-6 . 9T 13.4"
The EGW passage directly quotes James 5:3-6 and uses it to illustrate the condition of the world before Christ's second coming.
"Brother P, the desire for wealth has been the central idea of your mind. This one passion for money getting has deadened every high and noble consideration, and has made you indifferent to the needs and interests of others. You have made yourself nearly as unimpressible as a piece of iron. Your gold and your silver are cankered, and have become an eating canker to the soul. Had your benevolence grown with your riches, you would have regarded money as a means by which you could do good. Our Redeemer, who knew man's danger in regard to covetousness, has provided a safeguard against this dreadful evil. He has arranged the plan of salvation so that it begins and ends in benevolence. Christ offered Himself, an infinite sacrifice. This, in and of itself, bears directly against covetousness and exalts benevolence. 3T 547.3"
EGW directly quotes and expands upon the imagery of James 5:3, applying it to the specific case of Brother P's covetousness. The 'cankered gold and silver' is a clear and intentional reference.
"I saw that those who profess to be looking for the coming of the Lord should not have a close, penurious spirit. Some of those who have been called to talk the truth, and to watch for souls as they that must give an account, have wasted much precious time for the sake of saving a little, when their time was worth a great deal more than that which they gained. This displeases God. It is right that economy should be used, but it has by some been stretched into meanness with no other object than to add to their treasures, which will shortly eat their flesh like fire, unless they as faithful stewards make a right disposal of their Lord's goods. 1T 153.2"
The phrase 'eat their flesh like fire' is a direct allusion to James 5:3. The context of hoarding wealth and its consequences further strengthens the connection.
I saw that if, in the providence of God, wealth has been acquired, there is no sin in possessing it; and if no opportunities present themselves to use this means to advance the cause of God, there is no sin in still possessing it. But if opportunities are presented to the brethren to use their property to the glory of God and the advancement of His cause, and they withhold it, it will be a cause of stumbling to them. In the day of trouble that which was their hoarded treasure will be an offense unto them. Then all opportunities will be past for using their substance to the glory of God, and in anguish of spirit they will cast it from them to the moles and to the bats. Their gold and their silver cannot save them in that day. It falls upon them with crushing weight, that an account must be given of their stewardship, what use they have made of their Lord's money. Self-love made them believe that it was all their own, and that they might want it all; but they then feel, bitterly feel and…
Both passages discuss the futility of hoarding wealth and the negative consequences of doing so, especially in the end times. The imagery of gold and silver being worthless and even harmful is present in both.
James 5:3-6
"Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you."
"The Scriptures describe the condition of the world just before Christ's second coming. Of the men who by robbery and extortion are amassing great riches, it is written: “Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.” James 5:3-6 . 9T 13.4"
Ellen White directly references James 5:3-6 in this passage.
James 5:4
"Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth."
"Then I was directed to these words: “Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth.” I saw that God is not in all the riches that are obtained. Satan often has much more to do with acquiring property than God. Much of it is obtained by oppressing the hireling in his wages. The naturally covetous rich man obtains his riches by grinding down the hireling, and taking advantage of individuals wherever he can, thereby adding to a treasure that will eat his flesh as it were fire. 1T 175.2"
EGW directly quotes James 5:4, indicating a clear and intentional allusion.
"By every species of oppression and extortion, men are piling up colossal fortunes, while the cries of starving humanity are coming up before God. There are multitudes struggling with poverty, compelled to labor hard for small wages, unable to secure the barest necessities of life. Toil and deprivation, with no hope of better things, make their burden heavy. When pain and sickness are added, the burden is almost unbearable. Care-worn and oppressed, they know not where to turn for relief. 9T 90.4"
Both passages highlight the oppression of laborers and the cries of the needy reaching God. James 5:4 specifically mentions the defrauding of laborers, and the EGW passage describes the hardships faced by those struggling with poverty and oppression.
All heaven beholds with indignation human beings, the workmanship of God, reduced by their fellow men to the lowest depths of degradation and placed on a level with the brute creation. Professed followers of that dear Saviour whose compassion was ever moved at the sight of human woe, heartily engage in this enormous and grievous sin, and deal in slaves and souls of men. Human agony is carried from place to place and bought and sold. Angels have recorded it all; it is written in the book. The tears of the pious bondmen and bondwomen, of fathers, mothers, and children, brothers and sisters, are all bottled up in heaven. God will restrain His anger but little longer. His wrath burns against this nation and especially against the religious bodies that have sanctioned this terrible traffic and have themselves engaged in it. Such injustice, such oppression, such sufferings, are looked upon with heartless indifference by many professed followers of the meek and lowly Jesus. And many of them c…
Both passages address injustice and oppression, specifically focusing on the cries of the afflicted reaching God's ears. James 5:4 speaks of the cries of laborers defrauded of their wages, while EGW speaks of the tears of slaves being 'bottled up in heaven,' both indicating divine attention to the suffering of the oppressed.
Those who were shown me as clamorous for the earthly crown, were those who will resort to any means to acquire property. They become insane upon that point. All their thoughts and energies are directed to the acquirement of earthly riches. They trample upon the rights of others, and oppress the poor, and the hireling in his wages. If they can take advantage of those who are poorer and less shrewd than they, and thus manage to increase their riches, they will not hesitate a moment to oppress them, and even see them brought to beggary. 1T 350.3 The men whose heads were white with age, and whose faces were furrowed with care, yet who were eagerly grasping the treasures within the crown, were the aged, who have but a few years before them. Yet they were eager to secure their earthly treasures. The nearer they came to the grave, the more anxious they were to cling to them. Their own relatives were not benefited. The members of their own families were permitted to labor beyond their strength…
Both passages address the injustice of withholding wages from laborers. EGW's passage describes the act of oppression, while James 5:4 highlights the consequences and the cry of the oppressed reaching God.
In many provinces the estates were held by the nobles, and the laboring classes were only tenants; they were at the mercy of their landlords and were forced to submit to their exorbitant demands. The burden of supporting both the church and the state fell upon the middle and lower classes, who were heavily taxed by the civil authorities and by the clergy. “The pleasure of the nobles was considered the supreme law; the farmers and the peasants might starve, for aught their oppressors cared.... The people were compelled at every turn to consult the exclusive interest of the landlord. The lives of the agricultural laborers were lives of incessant work and unrelieved misery; their complaints, if they ever dared to complain, were treated with insolent contempt. The courts of justice would always listen to a noble as against a peasant; bribes were notoriously accepted by the judges; and the merest caprice of the aristocracy had the force of law, by virtue of this system of universal corrupti…
The EGW passage describes the exploitation of laborers by the nobles in France, which directly parallels the warning in James 5:4 about the cries of defrauded laborers reaching the Lord. The connection is thematic and focuses on social injustice.
"The men who decide what each worker shall receive are to strive earnestly to meet the mind of God in their decisions. Some who have served on auditing committees have lacked in discrimination and judgment. At times the committee has been composed of men who had no real understanding of the situation of the workers, and who have again and again brought real oppression and want into families by their wrong decisions. Their management has given occasion for the enemy to tempt and discourage the workers, and in some cases has driven them from the field. GW 449.2"
Both passages address the injustice of withholding fair wages from workers, with James 5:4 being a strong condemnation of such practices.
"The principles which God has enjoined, would prevent the terrible evils that in all ages have resulted from the oppression of the rich toward the poor and the suspicion and hatred of the poor toward the rich. While they might hinder the amassing of great wealth and the indulgence of unbounded luxury, they would prevent the consequent ignorance and degradation of tens of thousands whose ill-paid servitude is required to build up these colossal fortunes. They would bring a peaceful solution of those problems that now threaten to fill the world with anarchy and bloodshed. PP 536.2"
EGW's discussion of the oppression of the poor by the rich and the resulting societal problems aligns with the condemnation of unjust wages in James 5:4. Both passages address the consequences of economic injustice.
"Were the principles of God's laws regarding the distribution of property carried out in the world today, how different would be the condition of the people! An observance of these principles would prevent the terrible evils that in all ages have resulted from the oppression of the poor by the rich and the hatred of the rich by the poor. While it might hinder the amassing of great wealth, it would tend to prevent the ignorance and degradation of tens of thousands whose ill-paid servitude is required for the building up of these colossal fortunes. It would aid in bringing a peaceful solution of problems that now threaten to fill the world with anarchy and bloodshed. Ed 44.1"
Both passages address the oppression of the poor by the rich and the consequences of such injustice. James 5:4 specifically condemns the withholding of wages from laborers, while the EGW passage speaks more broadly about the evils resulting from the oppression of the poor. The thematic connection is strong.
"As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah. 9T 12.3"
Both passages address the injustice of exploiting the poor and the consequences of such actions. James 5:4 specifically mentions the cries of laborers reaching the Lord, while EGW speaks of an account being kept in heaven.
"Many Sabbathkeepers who are wealthy are guilty of grinding the face of the poor. Do such think that God takes no notice of their little acts of meanness? If their eyes could be opened they would see an angel following them wherever they go, making a faithful record of all their acts in their families and at their places of business. The True Witness is on their track, declaring: “I know thy works.” As I saw this spirit of defrauding, of overreaching, of meanness, even among some professed Sabbathkeepers, I cried out in anguish of spirit. This great evil, this terrible curse, is folding around some of the Israel of God in these last days, making them a detestation to even noble-spirited unbelievers. This is the people professedly waiting for the coming of the Lord. 1T 480.2"
Both passages condemn the defrauding of laborers and the cries of the oppressed reaching God. The connection is strong due to the shared theme of economic injustice and divine retribution.
"Some masters, more humane than others, were more indulgent toward their servants; but the vast majority of the wealthy and noble, given up without restraint to the indulgence of lust, passion, and appetite, made their slaves the wretched victims of caprice and tyranny. The tendency of the whole system was hopelessly degrading. AA 459.2"
Both passages address the mistreatment of laborers/slaves by wealthy individuals. James 5:4 focuses on withheld wages, while the EGW passage describes more general forms of abuse. There's a clear thematic overlap in the injustice suffered by the working class.
"The displeasure of God is kindled against those who claim to be His followers, yet allow consecrated workers to suffer for the necessities of life while engaged in active ministry. These selfish ones will be called to render an account, not only for the misuse of their Lord's money, but for the depression and heartache which their course has brought upon His faithful servants. Those who are called to the work of the ministry, and at the call of duty give up all to engage in God's service, should receive for their self-sacrificing efforts wages sufficient to support themselves and their families. AA 340.2"
Both passages address the injustice of withholding wages from laborers. James 5:4 speaks of the cries of the laborers reaching God's ears. EGW applies this to ministers who are not adequately supported.
"The baleful influences thus set in operation permeated all branches of the Lord's service, and extended throughout the kingdom. The high wages demanded and received gave to many an opportunity to indulge in luxury and extravagance. The poor were oppressed by the rich; the spirit of self-sacrifice was well-nigh lost. In the far-reaching effects of these influences may be traced one of the principal causes of the terrible apostasy of him who once was numbered among the wisest of mortals. PK 64.2"
Both passages address the oppression of the poor by the rich and the consequences of injustice. While James 5:4 is more direct about withheld wages, the EGW passage speaks of the broader societal impact of greed and luxury, which can lead to such oppression.
Said the angel: “Hear, O heavens, the cry of the oppressed, and reward the oppressors double according to their deeds.” This nation will yet be humbled into the dust. England is studying whether it is best to take advantage of the present weak condition of our nation, and venture to make war upon her. She is weighing the matter, and trying to sound other nations. She fears, if she should commence war abroad, that she would be weak at home, and that other nations would take advantage of her weakness. Other nations are making quiet yet active preparations for war, and are hoping that England will make war with our nation, for then they would improve the opportunity to be revenged on her for the advantage she has taken of them in the past and the injustice done them. A portion of the queen's subjects are waiting a favorable opportunity to break their yoke; but if England thinks it will pay, she will not hesitate a moment to improve her opportunities to exercise her power and humble our na…
Both passages address the cry of the oppressed and the coming judgment on the oppressors. While the specific context differs (slavery vs. mistreatment of laborers), the underlying principle of divine justice responding to the cries of the oppressed is present in both.
James 5:7
"Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain."
"Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. James 5:7, 8 . EW 30.5"
The EGW passage directly quotes James 5:7.
"“The husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.” James 5:7 . So the Christian is to wait with patience for the fruition in his life of the word of God. Often when we pray for the graces of the Spirit, God works to answer our prayers by placing us in circumstances to develop these fruits; but we do not understand His purpose, and wonder, and are dismayed. Yet none can develop these graces except through the process of growth and fruit bearing. Our part is to receive God's word and to hold it fast, yielding ourselves fully to its control, and its purpose in us will be accomplished. COL 61.2"
Ellen White directly references James 5:7 in this passage.
James 5:10
"Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience."
"Christ is acquainted with all that is misunderstood and misrepresented by men. His children can afford to wait in calm patience and trust, no matter how much maligned and despised; for nothing is secret that shall not be made manifest, and those who honor God shall be honored by Him in the presence of men and angels. MB 32.3 “When men shall revile you, and persecute you,” said Jesus, “rejoice, and be exceeding glad.” And He pointed His hearers to the prophets who had spoken in the name of the Lord, as “an example of suffering affliction, and of patience.” James 5:10 . Abel, the very first Christian of Adam's children, died a martyr. Enoch walked with God, and the world knew him not. Noah was mocked as a fanatic and an alarmist. “Others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment.” “Others were tortured, not accepting deliverance; that they might obtain a better resurrection.” Hebrews 11:36, 35 . MB 33.1"
Ellen White directly references James 5:10 in this passage.
James 5:11
"Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy."
Keep your wants, your joys, your sorrows, your cares, and your fears before God. You cannot burden Him; you cannot weary Him. He who numbers the hairs of your head is not indifferent to the wants of His children. “The Lord is very pitiful, and of tender mercy.” James 5:11 . His heart of love is touched by our sorrows and even by our utterances of them. Take to Him everything that perplexes the mind. Nothing is too great for Him to bear, for He holds up worlds, He rules over all the affairs of the universe. Nothing that in any way concerns our peace is too small for Him to notice. There is no chapter in our experience too dark for Him to read; there is no perplexity too difficult for Him to unravel. No calamity can befall the least of His children, no anxiety harass the soul, no joy cheer, no sincere prayer escape the lips, of which our heavenly Father is unobservant, or in which He takes no immediate interest. “He healeth the broken in heart, and bindeth up their wounds.” Psalm 147:3 .…
Ellen White directly references James 5:11 in this passage.
"With these believers, as with the first disciples, that which in the hour of trial seemed dark to their understanding would afterward be made plain. When they should see the “end of the Lord” they would know that, notwithstanding the trial resulting from their errors, His purposes of love toward them had been steadily fulfilling. They would learn by a blessed experience that He is “very pitiful, and of tender mercy;” that all His paths “are mercy and truth unto such as keep His covenant and His testimonies.” GC 354.2"
The EGW passage directly quotes and alludes to James 5:11, specifically mentioning 'the end of the Lord' and 'very pitiful, and of tender mercy.' This is a clear and intentional reference.
James 5:13
"Is any among you afflicted? let him pray. Is any merry? let him sing psalms."
"Sing Praises Let praise and thanksgiving be expressed in song. When tempted, instead of giving utterance to our feelings, let us by faith lift up a song of thanksgiving to God. MH 254"
Both passages address how to respond to different emotional states. James suggests prayer for the afflicted and singing psalms for the merry, while EGW suggests singing praises to God when tempted. The connection lies in using spiritual practices (prayer/singing) to address emotional states.
James 5:14
"Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:"
"Brother Howland answered, “The Lord has healed her,” and the reader resumed his chapter where he had been interrupted: “Is any sick among you? let him call for the elders of the church; and let them pray over him.” James 5:14 . The doctor listened with a curious expression of mingled wonder and incredulity upon his face, nodded, and hastily left the room. LS 75.2"
Ellen White directly references James 5:14 in this passage.
"Healing of Sister Temple Having received a request to visit Sister Hastings, of New Ipswich, N. H., who was greatly afflicted, we made the matter a subject of prayer, and obtained evidence that the Lord would go with us. On our way we stopped at Dorchester, with Brother Otis Nichols's family, and they told us of the affliction of Sister Temple of Boston. On her arm she had a sore, which caused her much anxiety. It had extended over the bend of the elbow. She had suffered great agony, and had in vain resorted to human means for relief. The last effort had driven the disease to her lungs, and she felt that unless she obtained immediate help, the disease would end in consumption. LS 121"
The EGW passage describes a situation where someone is sick and prayer is offered, aligning with the principle outlined in James 5:14 regarding calling for elders to pray for the sick.
"Our visit proved a benefit to this family. For years Sister Harris had suffered from catarrh. She had used snuff for the relief of this affliction, and said that she could not live without it. She suffered much pain in her head. We recommended her to go to the Lord, the great Physician, who would heal her affliction. She decided to do so, and we had a season of prayer for her. She discontinued the use of snuff entirely. Her difficulties were greatly relieved, and from that time her health was better than it had been for years. LS 113.2"
The EGW passage describes praying for healing, which directly echoes the principle in James 5:14. The confidence is increased because the context of prayer for healing is very clear in both passages.
"Brother Smith and other brethren then prayed around his bedside, and retired to spend much of the night in prayer. My husband said he felt no pain; but he was evidently failing fast. Dr. Kellogg and his helpers did all that was in their power to hold him back from death. He slowly revived, but continued very weak. LS 251.2"
The EGW passage describes a situation where elders pray for the sick, which directly parallels the instruction in James 5:14. The context of prayer for healing is present in both passages.
***** In the word of God we have instruction relative to special prayer for the recovery of the sick. But the offering of such prayer is a most solemn act, and should not be entered upon without careful consideration. In many cases of prayer for the healing of the sick, that which is called faith is nothing less than presumption. GW 215.2 Many persons bring disease upon themselves by their self-indulgence. They have not lived in accordance with natural law or the principles of strict purity. Others have disregarded the laws of health in their habits of eating and drinking, dressing or working. Often some form of vice is the cause of feebleness of mind or body. Should these persons gain the blessing of health, many of them would continue to pursue the same course of heedless transgression of God's natural and spiritual laws, reasoning that if God heals them in answer to prayer, they are at liberty to continue their unhealthful practices and to indulge perverted appetite without restrain…
Both passages discuss prayer for the sick. EGW expands on the conditions under which such prayer is effective, adding a layer of interpretation to the practice mentioned in James.
"At this time Brother Wm. H. Hyde was very sick with dysentery. His symptoms were alarming, and the physician pronounced his case almost hopeless. We visited him and prayed with him, but he had come under the influence of certain fanatical persons, who were bringing dishonor upon our cause. We wished to remove him from among them, and petitioned the Lord to give him strength to leave that place. He was strengthened and blessed in answer to our prayers, and rode four miles to the house of Brother Patten, but after arriving there he seemed to be rapidly sinking. LS 75.4"
The EGW passage describes praying for a sick person. The Bible verse is a general instruction to pray for the sick. The connection is clear and direct, making it a strong thematic parallel.
From the Conference I returned with my husband to Gorham, where my parents were then living. Here I was taken very sick, and suffered extremely. My parents, husband, and sisters united in prayer for me, but I suffered on for three weeks. I often fainted like one dead, but in answer to prayer revived again. My agony was so great that I pleaded with those around me not to pray for me; for I thought their prayers were protracting my sufferings. Our neighbors gave me up to die. For a time it pleased the Lord to try our faith. At length, as my friends again united in prayer for me, a brother who was present seemed much burdened, and with the power of God resting upon him, rose from his knees, came across the room, and laid his hands upon my head, saying: “Sister Ellen, Jesus Christ maketh thee whole,” and fell back, prostrated by the power of God. I believed that the work was of God, and the pain left me. My soul was filled with gratitude and peace. The language of my heart was: “There is n…
The EGW passage describes a healing through prayer and the laying on of hands, which aligns directly with the principle outlined in James 5:14 regarding prayer for the sick.
"Knowing the Lord Jesus, it is the privilege of the Christian practitioner by prayer to invite His presence in the sickroom. Before performing a critical operation, let the physician ask for the aid of the Great Physician. Let him assure the suffering one that God can bring him safely through the ordeal, that in all times of distress He is a sure refuge for those who trust in Him. The physician who cannot do this loses case after case that otherwise might have been saved. If he could speak words that would inspire faith in the sympathizing Saviour, who feels every throb of anguish, and could present the needs of the soul to Him in prayer, the crisis would oftener be safely passed. MH 118.3"
Both passages emphasize the importance of prayer for the sick. James 5:14 instructs to call for elders to pray, while EGW encourages physicians to pray for divine aid.
Then Satan came in another form. My husband was taken very sick. His symptoms were alarming. He cramped at intervals, and suffered excruciating pain. His feet and limbs were cold. I rubbed them until I had no strength to do so longer. Brother Harris was away some miles at his work. Sisters Harris and Bonfoey and my sister Sarah were the only ones present; and I was just gathering courage to dare believe in the promises of God. If ever I felt my weakness it was then. We knew that something must be done immediately. Every moment my husband's case was growing more critical. It was clearly a case of cholera. He asked us to pray, and we dared not refuse. In great weakness we bowed before the Lord. With a deep sense of my unworthiness, I laid my hands upon his head, and asked the Lord to reveal His power. A change came immediately. The natural color of his face returned, and the light of heaven beamed upon his countenance. We were all filled with gratitude unspeakable. Never had we witnessed…
The EGW passage describes a situation where someone is sick, and prayer is offered for healing, which aligns with the instruction in James 5:14 to call for elders to pray for the sick.
"At length I was induced to be present at one of the meetings in my own home. The church made my case a special subject of prayer. Father Pearson, who in my earlier experience had opposed the manifestations of the power of God upon me, now prayed earnestly for me, and counseled me to surrender my will to the will of the Lord. Like a tender father he tried to encourage and comfort me, bidding me believe I was not forsaken by the Friend of sinners. LS 70.3"
The EGW passage describes the church praying for her and a leader counseling her, which parallels the concept of elders praying for the sick in James 5:14.
"The Family of Leonard Hastings We found Brother Leonard Hastings’ family in deep affliction. Sister Hastings met us with tears, exclaiming, “The Lord has sent you to us in a time of great need.” She had an infant about eight weeks old, which cried continually when awake. This, added to her wretched state of health, was fast wearing away her strength. LS 122"
Both passages deal with sickness and seeking help/divine intervention. The James verse speaks of calling for elders to pray for the sick, while the EGW passage describes a family in affliction who believe the Lord sent help. There is a clear thematic parallel.
The brethren and sisters came together to make my case a special subject of prayer. My desire was granted; I received the blessing of God, and had the assurance that He loved me. But the pain continued, and I grew more feeble every hour. Again the brethren and sisters assembled to present my case to the Lord. I was so weak that I could not pray vocally. My appearance seemed to weaken the faith of those around me. Then the promises of God were arrayed before me as I had never viewed them before. It seemed to me that Satan was striving to tear me from my husband and children and lay me in the grave, and these questions were suggested to my mind: Can you believe the naked promise of God? Can you walk out by faith, let the appearance be what it may? Faith revived. I whispered to my husband: “I believe that I shall recover.” He answered: “I wish I could believe it.” I retired that night without relief, yet relying with firm confidence upon the promises of God. I could not sleep, but continu…
Both passages discuss the practice of elders praying for the sick. The EGW passage describes a specific instance of this practice, while James 5:14 provides the biblical basis for it. The connection is thematic and relevant.
"We had appointments out for two months, reaching from Rochester, N. Y., to Bangor, Maine; and this journey we were to perform with our covered carriage and our good horse Charlie, given to us by brethren in Vermont. We hardly dared to leave the child in so critical a state, but decided to go unless there was a change for the worse. In two days we must commence our journey in order to reach our first appointment. We presented the case before the Lord, taking it as an evidence that if the child had appetite to eat we would venture. The first day there was no change for the better. He could not take the least food. The next day about noon he called for broth, and it nourished him. LS 144.2"
Both passages relate to sickness and prayer. James 5:14 speaks of calling for elders to pray, while the EGW passage describes the author and her husband praying for their child's recovery. The act of seeking divine intervention for healing connects the two.
"I have been instructed that little companies who have received a suitable training in evangelical and medical missionary lines should go forth to do the work to which Christ appointed His disciples. Let them labor as evangelists, scattering our publications, talking of the truth to those they meet, praying for the sick, and, if need be, treating them, not with drugs, but with nature's remedies, ever realizing their dependence on God. As they unite in the work of teaching and healing they will reap a rich harvest of souls. CT 469.2"
Both passages address the practice of praying for the sick. While James 5:14 mentions anointing with oil, the core idea of seeking healing through prayer is present in both passages, with the EGW passage mentioning praying for the sick.
James 5:14-15
"Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."
"Sister Temple had left word for us to come and pray for her. We went with trembling, having sought in vain for the assurance that God would work in her behalf. We went into the sickroom, relying upon the naked promises of God. Sister Temple's arm was in such a condition that we could not touch it, and were obliged to pour the oil upon it. Then we united in prayer, and claimed the promises of God. The pain and soreness left the arm while we were praying, and we left Sister Temple rejoicing in the Lord. On our return, eight days later, we found her in good health, and hard at work at the washtub. LS 122.1"
This passage directly applies the instructions in James 5:14-15, including anointing with oil and praying for healing, and describes a positive outcome as a result of faith.
"And we should teach others how to preserve and to recover health. For the sick we should use the remedies which God has provided in nature, and we should point them to Him who alone can restore. It is our work to present the sick and suffering to Christ in the arms of our faith. We should teach them to believe in the Great Healer. We should lay hold on His promise and pray for the manifestation of His power. The very essence of the gospel is restoration, and the Saviour would have us bid the sick, the hopeless, and the afflicted take hold upon His strength. CT 467.1"
Both passages discuss prayer for the sick and the role of faith in healing. James 5:14-15 instructs elders to pray over the sick, while the EGW passage emphasizes presenting the sick to Christ in faith and praying for His power. The connection is strong and relevant.
"Chapter 9—Answers to Prayer In the spring of 1845 I made a visit to Topsham, Maine. On one occasion quite a number of us were assembled at the house of Brother Stockbridge Howland. His eldest daughter, Miss Frances Howland, a very dear friend of mine, was sick with rheumatic fever, and under the doctor's care. Her hands were so badly swollen that the joints could not be distinguished. As we sat together speaking of her case, Brother Howland was asked if he had faith that his daughter could be healed in answer to prayer. He answered that he would try to believe that she might, and presently declared that he did believe it possible. LS 74"
The EGW passage describes a prayer meeting for a sick person, with the question of faith in healing being raised. The Bible verse directly addresses prayer for the sick and the role of faith. The connection is strong and relevant.
James 5:15
"And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."
Then to those who call upon him for help he can impart the health-giving power of God's truth. He can talk of the works of healing wrought by Christ, and direct the minds of the sick to Him as the great Physician, who is light and life, as well as comfort and peace. He can tell them that they need not despair, that the Saviour loves them, and that if they surrender themselves to Him, they will have His love, His grace, His keeping power. Let him urge them to rest in God's promises, knowing that He who has given these promises is our best and truest Friend. As he endeavors to direct the mind heavenward, he will find that the thought of the tender sympathy of the One who knows just how to apply the healing balm, will give the sick a sense of rest and quietude. GW 214.2 The divine Healer is present in the sick-room; He hears every word of the prayers offered to Him in the simplicity of true faith. His disciples today are to pray for the sick, as verily as did the disciples of old. And the…
Ellen White directly references James 5:15 in this passage.
"We prayed earnestly to God for the mother, following the directions given in James, and we had the assurance that our prayers were heard. Jesus was in the midst of us to break the power of Satan and release the captive. But we felt sure that the mother could not gain much strength until the cries of the child should cease. We anointed the child and prayed over it, believing that the Lord would give both mother and child peace and rest. It was done. The cries of the child ceased, and we left them both doing well. The gratitude of the mother could not be expressed. LS 122.3"
The passage explicitly mentions 'following the directions given in James' and describes praying for healing, directly referencing and applying James 5:15.
"Prayer and faith are closely allied, and they need to be studied together. In the prayer of faith there is a divine science; it is a science that everyone who would make his lifework a success must understand. Christ says, “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.” Mark 11:24 . He makes it plain that our asking must be according to God's will; we must ask for the things that He has promised, and whatever we receive must be used in doing His will. The conditions met, the promise is unequivocal. Ed 257.7"
Both passages discuss the power of prayer and faith, although James 5:15 focuses on healing, the underlying principle of faith-filled prayer is the same.
God is just as willing to restore the sick to health now as when the Holy Spirit spoke these words through the psalmist. And Christ is the same compassionate physician now that He was during His earthly ministry. In Him there is healing balm for every disease, restoring power for every infirmity. His disciples in this time are to pray for the sick as verily as the disciples of old prayed. And recoveries will follow; for “the prayer of faith shall save the sick.” We have the Holy Spirit's power, the calm assurance of faith, that can claim God's promises. The Lord's promise, “They shall lay hands on the sick, and they shall recover” ( Mark 16:18 ), is just as trustworthy now as in the days of the apostles. It presents the privilege of God's children, and our faith should lay hold of all that it embraces. Christ's servants are the channel of His working, and through them He desires to exercise His healing power. It is our work to present the sick and suffering to God in the arms of our fa…
The EGW passage directly quotes James 5:15 and elaborates on its meaning in the context of healing and prayer.
Let no one obtain the idea that the Institute is the place for them to come to be raised up by the prayer of faith. That is the place to find relief from disease by treatment and right habits of living, and to learn how to avoid sickness. But if there is one place under the heavens more than another where soothing, sympathizing prayer should be offered by men and women of devotion and faith it is at such an institute. Those who treat the sick should move forward in their important work with strong reliance upon God for His blessing to attend the means which He has graciously provided, and to which He has in mercy called our attention as a people, such as pure air, cleanliness, healthful diet, proper periods of labor and repose, and the use of water. They should have no selfish interest outside of this important and solemn work. To care properly for the physical and spiritual interests of the afflicted people of God who have reposed almost unlimited confidence in them and have at great …
Both passages address the role of prayer in healing the sick. James 5:15 speaks of the prayer of faith saving the sick, while the EGW passage cautions against relying solely on prayer for healing at the institute, emphasizing the importance of treatment and right habits of living, but also acknowledging the need for prayer.
"The next day there was a severe storm, and none of the neighbors came to our house. I was able to be up in the sitting room; and as some saw the windows of my room raised, they supposed that I was dead. They knew not that the Great Physician had graciously entered the dwelling, rebuked the disease, and set me free. The next day we rode thirty-eight miles to Topsham. Inquiries were made of my father, at what time the funeral would be. Father asked: “What funeral?” “The funeral of your daughter,” was the reply. Father answered: “She has been healed by the prayer of faith, and is on her way to Topsham.” 1T 80.2"
The EGW passage directly illustrates the principle of healing through prayer, as described in James 5:15. The father's statement, 'She has been healed by the prayer of faith,' directly echoes the verse.
***** In the word of God we have instruction relative to special prayer for the recovery of the sick. But the offering of such prayer is a most solemn act, and should not be entered upon without careful consideration. In many cases of prayer for the healing of the sick, that which is called faith is nothing less than presumption. GW 215.2 Many persons bring disease upon themselves by their self-indulgence. They have not lived in accordance with natural law or the principles of strict purity. Others have disregarded the laws of health in their habits of eating and drinking, dressing or working. Often some form of vice is the cause of feebleness of mind or body. Should these persons gain the blessing of health, many of them would continue to pursue the same course of heedless transgression of God's natural and spiritual laws, reasoning that if God heals them in answer to prayer, they are at liberty to continue their unhealthful practices and to indulge perverted appetite without restrain…
Both passages discuss prayer for the sick and the forgiveness of sins. EGW elaborates on the connection between sin, health, and the efficacy of prayer, building upon the concept introduced in James.
"prayers, I would speak. I stood before the people in faith, and in about five minutes my head and lungs were relieved, and without difficulty I spoke more than one hour to fifteen hundred eager listeners. After I ceased speaking, a sense of the goodness and mercy of God came over me, and I could not forbear rising again and relating my sickness and the blessing of God which had sustained me while speaking. Since that meeting my lungs have been greatly relieved, and I have been improving in health. 1T 604.4"
Both passages connect prayer with healing. The EGW passage describes healing through prayer, and James 5:15 speaks of the prayer of faith saving the sick.
"Lord has healed me.” He was very weak, but the disease made no further progress. Yet he gained no strength. Our faith was still to be tried. For three days he ate nothing. LS 144.1"
Both passages deal with healing through faith and prayer. The EGW passage describes a situation where healing is sought, echoing the theme of James 5:15.
"Not all understand these principles. Many who seek the Lord's healing mercy think that they must have a direct and immediate answer to their prayers or their faith is defective. For this reason those who are weakened by disease need to be counseled wisely, that they may act with discretion. They should not disregard their duty to the friends who may survive them, or neglect to employ nature's agencies for the restoration of health. GW 219.3 Often there is danger of error here. Believing that they will be healed in answer to prayer, some fear to do anything that might seem to indicate a lack of faith. But they should not neglect to set their affairs in order as they would desire to do if they expected to be removed by death. Nor should they fear to utter words of encouragement or counsel which at the parting hour they wish to speak to their loved ones. GW 219.4"
Both passages address prayer for healing. James 5:15 speaks of the prayer of faith saving the sick, while the EGW passage discusses the need for wisdom and discretion when seeking healing through prayer, emphasizing the importance of not neglecting other means of restoration or practical responsibilities. The connection lies in the shared topic of faith and healing.
James 5:16
"Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."
"We again took the matter to the Lord in prayer. We knew that the mighty Healer could restore both my husband and me to health, if it was for His glory so to do. It seemed hard to move out, weary, sick, and discouraged; but at times I felt that God would make the journey a blessing to us both if we went trusting in Him. The thought would frequently arise in my mind: “Where is your faith? God has promised, ‘As thy days, so shall thy strength be.’” 4T 278.1"
EGW directly quotes the promise 'As thy days, so shall thy strength be,' connecting her situation to God's promise of strength in times of need, although the actual verse is Deuteronomy 33:25, not James 5:16. James 5:16 is about prayer for healing, which is a related but distinct concept.
"The apostle says, “Confess your faults one to another, and pray one for another, that ye may be healed.” James 5:16 . Confess your sins to God, who only can forgive them, and your faults to one another. If you have given offense to your friend or neighbor, you are to acknowledge your wrong, and it is his duty freely to forgive you. Then you are to seek the forgiveness of God, because the brother you have wounded is the property of God, and in injuring him you sinned against his Creator and Redeemer. The case is brought before the only true Mediator, our great High Priest, who “was in all points tempted like as we are, yet without sin,” and who is “touched with the feeling of our infirmities,” and is able to cleanse from every stain of iniquity. Hebrews 4:15 . SC 37.3"
Ellen White directly references James 5:16 in this passage.
"But in order for us to fulfill God's purpose, there is a preparatory work to be done. The Lord bids us empty our hearts of the selfishness which is the root of alienation. He longs to pour upon us His Holy Spirit in rich measure, and He bids us clear the way by self-renunciation. When self is surrendered to God, our eyes will be opened to see the stumbling stones which our un-Christlikeness has placed in the way of others. All these God bids us remove. He says: “Confess your faults one to another, and pray one for another, that ye may be healed.” James 5:16 . Then we may have the assurance that David had when, after confession of his sin, he prayed: “Restore unto me the joy of Thy salvation; and uphold me with Thy free Spirit. Then will I teach transgressors Thy ways; and sinners shall be converted unto Thee.” Psalm 51:12, 13 . 6T 43.2"
Ellen White directly references James 5:16 in this passage.
"We should hold convocations for prayer, asking the Lord to open the way for the truth to enter the strongholds where Satan has set up his throne, and dispel the shadow he has cast athwart the pathway of those whom he is seeking to deceive and destroy. We have the assurance: “The effectual fervent prayer of a righteous man availeth much.” James 5:16 . 6T 80.4"
Ellen White directly references James 5:16 in this passage.
"The idea that prayer is not essential is one of Satan's most successful devices to ruin souls. Prayer is communion with God, the Fountain of wisdom, the Source of strength, and peace, and happiness. Jesus prayed to the Father “with strong crying and tears.” Paul exhorts believers to “pray without ceasing,” in everything, by prayer and supplication, with thanksgiving, making known their requests to God. “Pray one for another,” James says. “The effectual fervent prayer of a righteous man availeth much.” Hebrews 5:7 ; 1 Thessalonians 5:17 ; James 5:16 . 7T 42.3"
Ellen White directly references James 5:16 in this passage.
The Scripture bids us, “Confess your faults one to another, and pray one for another, that ye may be healed.” James 5:16 . To the one asking for prayer, let thoughts like these be presented: “We cannot read the heart, or know the secrets of your life. These are known only to yourself and to God. If you repent of your sins, it is your duty to make confession of them.” Sin of a private character is to be confessed to Christ, the only mediator between God and man. For “if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2:1 . Every sin is an offense against God and is to be confessed to Him through Christ. Every open sin should be as openly confessed. Wrong done to a fellow being should be made right with the one who has been offended. If any who are seeking health have been guilty of evilspeaking, if they have sowed discord in the home, the neighborhood, or the church, and have stirred up alienation and dissension, if by any wrong practice they have l…
Ellen White directly references James 5:16 in this passage.
"The nation had lost the founder and president of its sacred schools, but that was not all. It had lost him to whom the people had been accustomed to go with their great troubles—lost one who had constantly interceded with God in behalf of the best interests of its people. The intercession of Samuel had given a feeling of security; for “the effectual fervent prayer of a righteous man availeth much.” James 5:16 . The people felt now that God was forsaking them. The king seemed little less than a madman. Justice was perverted, and order was turned to confusion. PP 663.3"
Ellen White directly references James 5:16 in this passage.
"There is another work that should receive attention on the preparation day. On this day all differences between brethren, whether in the family or in the church, should be put away. Let all bitterness and wrath and malice be expelled from the soul. In a humble spirit, “confess your faults one to another, and pray one for another, that ye may be healed.” James 5:16 . 6T 356.2"
Ellen White directly references James 5:16 in this passage.
"The Scripture bids us, “Confess your faults one to another, and pray one for another, that ye may be healed.” [ James 5:16 .] To the one asking for prayer, let thoughts like these be presented, “We cannot read the heart, or know the secrets of your life. These are known only to yourself and to God. If you repent of your sins, it is your duty to make confession of them.” GW 216.2"
Ellen White directly references James 5:16 in this passage.
I was shown that God designed to raise my husband up gradually; that we must exercise strong faith, for in every effort we should be fiercely buffeted by Satan; that we must look away from outward appearances, and believe. Three times a day we went alone before God, and engaged in earnest prayer for the recovery of his health. The Lord graciously heard our earnest cries, and my husband began to recover. I cannot better state my feelings at this time than they are expressed in the following extracts from a letter I wrote to Sister Howland: LS 158.1 “I feel thankful that I can now have my children with me, under my own watchcare. [When returning from an Eastern tour to their Rochester home, in the fall of 1853, Elder and Mrs. White brought with them their eldest child, Henry, who for five years had been tenderly cared for by Brother and Sister Howland.] For weeks I have felt a hungering and thirsting for salvation, and we have enjoyed almost uninterrupted communion with God. Why do we st…
The EGW passage describes earnest prayer for healing, which directly reflects the principle in James 5:16 about prayer for healing.
"Sabbath afternoon one of our number was sick, and requested prayers that he might be healed. We all united in applying to the Physician who never lost a case, and while healing power came down, and the sick was healed, the Spirit fell upon me, and I was taken off in vision. EW 37.2"
Both passages highlight the power of prayer for healing. EGW's account provides a specific example of the principle outlined in James 5:16.
"That prayer which comes forth from an earnest, believing heart is the effectual, fervent prayer that availeth much. God does not always answer our prayers as we expect, for we may not ask what would be for our highest good; but in His infinite love and wisdom He will give us those things which we most need. Happy the minister who has a faithful Aaron and Hur to strengthen his hands when they become weary and to hold them up by faith and prayer. Such a support is a powerful aid to the servant of Christ in his work and will often make the cause of truth to triumph gloriously. 4T 531.2"
The EGW passage directly quotes and applies James 5:16, making it an explicit allusion. The reference to Aaron and Hur is also a thematic connection to the previous verses.
"But I was shown that it is the privilege of Christians to obtain strength from God to hold every precious gift. Fervent and effectual prayer will be regarded in heaven. When the servants of Christ take the shield of faith for their defense, and the sword of the Spirit for war, there is danger in the enemy's camp, and something must be done. Persecution and reproach only wait for those who are endowed with power from on high to call them into action. When the truth in its simplicity and strength prevails among believers, and is brought to bear against the spirit of the world, it will be evident that there is no concord between Christ and Belial. The disciples of Christ must be living examples of the life and spirit of their Master. 1T 407.2"
EGW's mention of "fervent and effectual prayer" echoes the sentiment in James 5:16 about the power of fervent prayer.
"made, fervent prayers offered. Our tame, lifeless prayers need to be changed to petitions of intense earnestness. GW 144.1"
EGW's call for 'fervent prayers' and the need to change 'tame, lifeless prayers' directly alludes to James 5:16, which speaks of the 'effectual fervent prayer' of a righteous person.
"I saw that some have been very jealous for you, fearing that you would not be rightly dealt with, and not have justice done you by your ministering brethren. Such should stand out of the way, and be faithful to confess their own wrongs, and let all the censure and weight of your wrongs rest upon your own head. God designs that they shall rest there until you thoroughly remove them by repentance and hearty confession. Those who have a perverted sympathy for you cannot help you. Let them manifest zeal in repenting of their own backslidings, and leave you to stand for yourself. You have been altogether out of the way, and unless you make thorough work, confess your wrongs without censuring your brethren, and are willing to be instructed, you can have no part with God's people. 1T 319.1"
The EGW passage strongly emphasizes confession of wrongs, which is a central theme in James 5:16. The call to confess faults aligns directly with the biblical verse.
"The labors of Brother and Sister White with us for a few days past have been attended with the signal blessing of God. Not only have deep and heartfelt confessions of backsliding and wrong been made, but solemn vows of repentance and of returning to God have accompanied them. The Spirit of God has set its seal to this work in such a manner that we cannot doubt. Many of the young have been brought to Christ, and nearly every person connected with this church has received a share of this heavenly blessing. 1T 611.3"
The EGW passage describes confession and repentance leading to blessing, which directly reflects the principle in James 5:16 about confessing faults and praying for healing.
"When the crisis is safely passed, and success is apparent, let a few moments be spent with the patient in prayer. Give expression to your thankfulness for the life that has been spared. As words of gratitude flow from the patient to the physician, let the praise and thanksgiving be directed to God. Tell the patient his life has been spared because he was under the heavenly Physician's protection. MH 119.2"
Both passages highlight the importance of prayer in healing and expressing gratitude to God. The EGW passage emphasizes directing praise to God after a successful medical intervention, while James 5:16 speaks more generally about prayer for healing.
"Again, worldly wisdom teaches that prayer is not essential. Men of science claim that there can be no real answer to prayer; that this would be a violation of law, a miracle, and that miracles have no existence. The universe, say they, is governed by fixed laws, and God Himself does nothing contrary to these laws. Thus they represent God as bound by His own laws—as if the operation of divine laws could exclude divine freedom. Such teaching is opposed to the testimony of the Scriptures. Were not miracles wrought by Christ and His apostles? The same compassionate Saviour lives today, and He is as willing to listen to the prayer of faith as when He walked visibly among men. The natural cooperates with the supernatural. It is a part of God's plan to grant us, in answer to the prayer of faith, that which He would not bestow did we not thus ask. GC 525.2"
The EGW passage defends the importance and efficacy of prayer, contrasting it with the view that prayer is unnecessary or ineffective. This directly aligns with the principle expressed in James 5:16, which emphasizes the power of fervent prayer.
"The speaker turned to those who had been praying, and said: “We have something to do. We must confess our sins, and humble our hearts before God.” He made heartbroken confessions and then stepped up to several of the brethren, one after another, and extended his hand, asking forgiveness. Those to whom he spoke sprang to their feet, making confession and asking forgiveness, and they fell upon one another's necks, weeping. The spirit of confession spread through the entire congregation. It was a Pentecostal season. God's praises were sung, and far into the night, until nearly morning, the work was carried on. 8T 105.1"
The EGW passage illustrates the principle of confessing sins to one another, which is directly advocated in James 5:16. The connection is clear and meaningful.
"Here is given a lesson for all Christ's followers. The gospel makes no compromise with evil. It cannot excuse sin. Secret sins are to be confessed in secret to God; but, for open sin, open confession is required. The reproach of the disciple's sin is cast upon Christ. It causes Satan to triumph, and wavering souls to stumble. By giving proof of repentance, the disciple, so far as lies in his power, is to remove this reproach. DA 811.2"
The EGW passage expands on the principle of confession of sins, both private and public, which is also found in James 5:16. It's more than a thematic parallel; it's a direct application of the principle.
"such scenes in our early experience, and had suffered so much from unruly, untamable spirits, that we dreaded to be brought in contact with them. I sent in a request for the church at Battle Creek to pray for my husband, and at our family altar we earnestly sought the Lord in his behalf. With brokenness of spirit, and many tears, we tried to fasten our trembling faith upon God's promises, and we had the evidence that He heard us pray and that He would stand by my husband and impart to him counsel and wisdom. 1T 244.2"
This is a duplicate of pair 3, and the reasoning is the same. The EGW passage describes the act of praying for someone (her husband) and the belief that God hears and answers prayer. This directly reflects the principle in James 5:16 about praying for one another and the effectiveness of fervent prayer.
"I went into a log house near by, and there poured out my soul before God in prayer that He would rebuke the disease and strengthen my husband to endure the journey. The case was urgent, and my faith firmly grasped the promises of God. I there obtained the evidence that if we should proceed on our journey to Michigan, the angel of God would go with us. When I related to my husband the exercise of my mind, he said that his own mind had been exercised in a similar manner, and we decided to go, trusting in the Lord. My husband was so weak that he could not buckle the straps to his valise, and called Brother Cottrell to do it for him. LS 148.3"
The EGW passage describes Ellen White praying for her husband's healing and strength, and receiving assurance that God would be with them. This aligns with the theme of James 5:16 regarding the power of prayer for healing and the effectiveness of fervent prayer.
"If you who have engaged in this work of bruising and condemning have not heartily repented, then light, peace, and joy will not come into your souls. When you are careful, kind, and tender to your brethren in the same degree that you have been hard, unforgiving, and oppressive, you will confess your faults and make restitution as far as possible; and when you have done all on your part you may ask the Lord to do that which it is impossible for you to do—heal the wounds you have made, forgive you, and blot out your transgression. When there is so great reluctance to confess a wrong which is laid open and plain before the erring, it shows that they are controlled by their own untamable, unsanctified natures rather than by the spirit of the gospel of Christ. 5T 343.1"
The EGW passage explicitly references the need to confess faults and make restitution, echoing the principle found in James 5:16.
"When sinners were invited forward to the anxious seat, hundreds responded to the call, and I, among the rest, pressed through the crowd and took my place with the seekers. But there was in my heart a feeling that I could never become worthy to be called a child of God. A lack of confidence in myself, and a conviction that it would be impossible to make anyone understand my feelings, prevented me from seeking advice and aid from my Christian friends. Thus I wandered needlessly in darkness and despair, while they, not penetrating my reserve, were entirely ignorant of my true state. 1T 14.4"
James 5:16 encourages confession of faults and prayer for one another. EGW's passage describes her inability to seek advice and aid from Christian friends due to a lack of confidence and fear of being misunderstood. The principle of confessing faults and seeking support from others is directly relevant to EGW's experience of isolation and despair.
"I helped him into the house, but he could not speak to me until in the house he indistinctly uttered the words, “Pray, pray.” We dropped on our knees and cried to God, who had ever been to us a present help in time of trouble. My husband soon uttered words of praise and gratitude to God, because he could use his arm. His hand was partially restored, but not fully. LS 168.3"
Both passages emphasize the importance of prayer, especially in times of sickness and need. The EGW passage provides a specific example of prayer for healing, while James 5:16 gives a general principle. The phrase "pray, pray" echoes the sentiment of James 5:16.
"It was represented to me like children asking a blessing of their earthly parents who love them. They ask something that the parent knows will hurt them; the parent gives them the things that will be good and healthful for them, in the place of that which they desired. I saw that every prayer which is sent up in faith from an honest heart will be heard of God and answered, and the one that sent up the petition will have the blessing when he needs it most, and it will often exceed his expectations. Not a prayer of a true saint is lost if sent up in faith from an honest heart. 1T 121.3"
Both passages discuss the efficacy of prayer and its importance in the life of a righteous person. EGW expands on the idea that prayers are heard and answered, even if the answer isn't exactly what was requested, aligning with the principle of fervent prayer availing much.
Those who profess to be servants of the living God must be willing to be servants of all, instead of being exalted above the brethren, and they must possess a kind, courteous spirit. If they err, they should be ready to confess thoroughly. Honesty of intention cannot stand as an excuse for not confessing errors. Confession would not lessen the confidence of the church in the messenger, and he would set a good example; a spirit of confession would be encouraged in the church, and sweet union would be the result. Those who profess to be teachers should be patterns of piety, meekness, and humility, possessing a kind spirit, to win souls to Jesus and the truth of the Bible. A minister of Christ should be pure in conversation and in actions. He should ever bear in mind that he is handling words of inspiration, words of a holy God. He must also bear in mind that the flock is entrusted to his care, and that he is to bear their cases to Jesus, and plead for them as Jesus pleads for us with the…
The EGW passage directly supports the principle of confessing faults, as highlighted in James 5:16. It emphasizes the positive impact of confession on the church and the messenger's credibility.
"Daniel prayed to God, not exalting himself or claiming any goodness: “O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for Thine own sake, O my God.” This is what James calls the effectual, fervent prayer. Of Christ it is said: “And being in an agony He prayed more earnestly.” In what contrast to this intercession by the Majesty of heaven are the feeble, heartless prayers that are offered to God. Many are content with lip service, and but few have a sincere, earnest, affectionate longing after God. 4T 534.3"
EGW directly quotes James 5:16.
"When they went into the army, your prayers followed them. They were wonderfully preserved from harm. They called it good luck; but a mother's prayers from an anxious, burdened soul, as she felt the peril of her children and the danger of their being cut off in their youth without hope in God, had much to do with their preservation. How many prayers were lodged in heaven that these sons might be preserved to obey God, to devote their lives to His glory! In your anxiety for your children you pleaded with God to return them to you again, and you would seek more earnestly to lead them in the path of holiness. You thought you would labor more faithfully than you had ever done. 2T 275.1"
The EGW passage illustrates the principle of the power of prayer, particularly a mother's prayer, in protecting her children. This aligns with James 5:16, which emphasizes the effectiveness of fervent prayer.
"“At this point, Sister White felt the real burden of their cases, and a special yearning after them for their salvation, and gave them rich instructions. She then kneeled down with them and prayed for them with great earnestness, faith, and tenacity, that they might return unto the Lord. They yielded and prayed, promising to serve the Lord. The Spirit of the Lord drew nearer and nearer. Sister White was free, and soon, unexpectedly to all, she was in vision. She remained in this condition fifteen minutes. 3T 7.1"
The EGW passage describes a scene of confession, prayer, and spiritual healing, echoing the themes of James 5:16. The emphasis on earnest prayer and its effect aligns well with the verse.
"Let ministers and evangelists have more seasons of earnest prayer with those who are convicted by the truth. Remember that Christ is always with you. The Lord has in readiness the most precious exhibitions of His grace to strengthen and encourage the sincere, humble worker. Then reflect to others the light which God has caused to shine upon you. Those who do this bring to the Lord the most precious offering. The hearts of those who bear the good tidings of salvation are aglow with the spirit of praise. 6T 413.2"
Both passages emphasize the power of prayer, especially fervent prayer, and its importance in spiritual healing and effectiveness. EGW's call for earnest prayer aligns with James' encouragement to pray for one another.
"Prayer and Faith I have frequently seen that the children of the Lord neglect prayer, especially secret prayer, altogether too much; that many do not exercise that faith which it is their privilege and duty to exercise, often waiting for that feeling which faith alone can bring. Feeling is not faith; the two are distinct. Faith is ours to exercise, but joyful feeling and the blessing are God's to give. The grace of God comes to the soul through the channel of living faith, and that faith it is in our power to exercise. EW 72"
Both passages emphasize the importance of prayer. James 5:16 highlights the effectiveness of fervent prayer, while EGW stresses the neglect of prayer and the need to exercise faith in conjunction with it.
"When one who professes to serve God wrongs or injures a brother, he misrepresents the character of God to that brother, and the wrong must be confessed, he must acknowledge it to be sin, in order to be in harmony with God. Our brother may have done us a greater wrong than we have done him, but this does not lessen our responsibility. If when we come before God we remember that another has aught against us, we are to leave our gift of prayer, of thanksgiving, of freewill offering, and go to the brother with whom we are at variance, and in humility confess our own sin and ask to be forgiven. MB 58.3"
Both passages emphasize the importance of confessing faults and seeking reconciliation. While the EGW passage focuses on confessing wrongs done to a brother, James 5:16 speaks more generally about confessing faults to one another. The underlying principle of confession for healing and reconciliation connects the two.
you have wounded by transgression and rebellion. It lifts you up before men and angels; for “he that humbleth himself shall be exalted.” But he who kneels before fallen man and opens in confession the secret thoughts and imaginations of his heart is dishonoring himself by debasing his manhood and degrading every noble instinct of his soul. In unfolding the sins of his life to a priest corrupted with wine and licentiousness his standard of character is lowered, and he is defiled in consequence. God is degraded in his thought to the likeness of sinful humanity, for the priest stands as a representative of God. It is this degrading confession of man to fallen man that accounts for much of the increasing evil which is defiling the world and fitting it for final destruction. 5T 638.1 Says the apostle: “Confess your faults one to another, and pray one for another, that ye may be healed.” This scripture has been interpreted to sustain the practice of going to the priest for absolution; but it…
EGW directly quotes James 5:16, "Confess your faults one to another, and pray one for another, that ye may be healed." She then proceeds to interpret this scripture.
"I have often seen that the spiritual view took away all the glory of heaven, and that in many minds the throne of David and the lovely person of Jesus have been burned up in the fire of Spiritualism. I have seen that some who have been deceived and led into this error will be brought out into the light of truth, but it will be almost impossible for them to get entirely rid of the deceptive power of Spiritualism. Such should make thorough work in confessing their errors and leaving them forever. EW 77.2"
Both passages emphasize the importance of confessing errors. EGW specifically mentions confessing errors related to spiritualism, while James 5:16 provides a general principle of confessing faults. The connection is strong and directly related to the principle of confession.
In the word of God we have instruction relative to special prayer for the recovery of the sick. But the offering of such prayer is a most solemn act, and should not be entered upon without careful consideration. In many cases of prayer for the healing of the sick, that which is called faith is nothing less than presumption. MH 227.2 Many persons bring disease upon themselves by their self-indulgence. They have not lived in accordance with natural law or the principles of strict purity. Others have disregarded the laws of health in their habits of eating and drinking, dressing, or working. Often some form of vice is the cause of feebleness of mind or body. Should these persons gain the blessing of health, many of them would continue to pursue the same course of heedless transgression of God's natural and spiritual laws, reasoning that if God heals them in answer to prayer, they are at liberty to continue their unhealthful practices and to indulge perverted appetite without restraint. If…
Both passages discuss prayer for healing, but EGW expands on the conditions and potential pitfalls of such prayer, while James focuses on confession and righteousness.
The prayer of faith is the great strength of the Christian and will assuredly prevail against Satan. This is why he insinuates that we have no need of prayer. The name of Jesus, our Advocate, he detests; and when we earnestly come to Him for help, Satan's host is alarmed. It serves his purpose well if we neglect the exercise of prayer, for then his lying wonders are more readily received. That which he failed to accomplish in tempting Christ, he accomplishes by setting his deceitful temptations before man. He sometimes comes in the form of a lovely young person, or of a beautiful shadow. He works cures, and is worshiped by deceived mortals as a benefactor of our race. Phrenology and mesmerism are very much exalted. They are good in their place, but they are seized upon by Satan as his most powerful agents to deceive and destroy souls. His arts and devices are received as from heaven, and faith in the detector, the Bible, is destroyed in the minds of thousands. Satan here receives the w…
The EGW passage emphasizes the power of prayer against Satan and the importance of earnest prayer, which aligns with the principle in James 5:16 about the effectiveness of fervent prayer. The connection is strong and relevant.
When as a people our works correspond with our profession, we shall see very much more accomplished than now. When we have men as devoted as Elijah, and possessing the faith which he possessed, we shall see that God will reveal Himself to us as He did to holy men of old. When we have men who, while they acknowledge their deficiencies, will plead with God in earnest faith as did Jacob, we shall see the same results. Power will come from God to man in answer to the prayer of faith. There is but little faith in the world. There are but few who are living near to God. And how can we expect more power and that God will reveal Himself to men, when His word is handled negligently and when hearts are not sanctified through the truth? Men who are not half converted, who are self-confident and self-sufficient in character, preach the truth to others. But God does not work with them, for they are not holy in heart and life. They do not walk humbly with God. We must have a converted ministry, and …
Both passages emphasize the power of prayer and the importance of righteousness in achieving desired outcomes. The EGW passage uses examples from the Old Testament to illustrate the impact of faith and devotion, while the James verse highlights the effectiveness of fervent prayer.
From the Conference I returned with my husband to Gorham, where my parents were then living. Here I was taken very sick, and suffered extremely. My parents, husband, and sisters united in prayer for me, but I suffered on for three weeks. I often fainted like one dead, but in answer to prayer revived again. My agony was so great that I pleaded with those around me not to pray for me; for I thought their prayers were protracting my sufferings. Our neighbors gave me up to die. For a time it pleased the Lord to try our faith. At length, as my friends again united in prayer for me, a brother who was present seemed much burdened, and with the power of God resting upon him, rose from his knees, came across the room, and laid his hands upon my head, saying: “Sister Ellen, Jesus Christ maketh thee whole,” and fell back, prostrated by the power of God. I believed that the work was of God, and the pain left me. My soul was filled with gratitude and peace. The language of my heart was: “There is n…
The EGW passage illustrates the principle of James 5:16, highlighting the power of prayer in healing. The united prayer of the family and the specific act of healing through prayer directly reflect the verse's teaching.
"A lack of confidence in myself, and a conviction that it would be impossible to make any one understand my feelings, prevented me from seeking advice and aid from my Christian friends. Thus I wandered needlessly in darkness and despair, while they, not penetrating my reserve, were entirely ignorant of my true state. LS 21.4"
The EGW passage describes a situation where a lack of confession and seeking advice led to darkness and despair. This directly contrasts with the principle in James 5:16, which encourages confession and prayer for healing. The passage illustrates the negative consequences of not following the biblical principle.
"When the servants of God visited —— and ——, this delusion was sifted. Evidence was given that this work was spurious. But the spirit of fanaticism was stubborn, and would not yield to the light there given. Oh, that those who were in error had been corrected by God's servants whom He sent to them! Then and there God wished them to acknowledge that they had been led by a wrong spirit. Then there would have been virtue in the confession of their wrongs. Then they would have been saved any further following out of Satan's plans, and would have made no further progress in this dreadful delusion. But they would not be convinced. Brother G had sufficient light to take his stand against that fanatical work; but he would not decide from the weight of evidence. His stubborn spirit refused to yield to the light brought him by the servants of God; for he had regarded them with suspicion, and watched them with a jealous eye. 1T 231.2"
Both passages emphasize the importance of confessing faults. James 5:16 speaks of confessing faults to one another for healing, while the EGW passage discusses the virtue in confessing wrongs and the potential for avoiding further errors.
"It was pride of heart which led these brethren to manifest so much fear lest others should know that they had been corrected. If they had humbly confessed their wrongs to the church, they would have acted out the faith they professed to have in the visions, and the church would have been strengthened to receive correction and confess their faults. These teachers stood in the way of the flock. They set them a wrong example, and the church have looked to them, and when reproved have inquired: “Why have not these ministers been reproved, when we are following their teachings?” A door has thus been opened for Satan to tempt them as to the truthfulness of the visions. 1T 233.2"
The EGW passage directly addresses the principle of confessing faults, echoing the sentiment in James 5:16. The context of the EGW passage emphasizes the importance of confession within the church community, aligning with the biblical verse's call for mutual confession and prayer.
"At length I was induced to be present at one of the meetings in my own home. The church made my case a special subject of prayer. Father Pearson, who in my earlier experience had opposed the manifestations of the power of God upon me, now prayed earnestly for me, and counseled me to surrender my will to the will of the Lord. Like a tender father he tried to encourage and comfort me, bidding me believe I was not forsaken by the Friend of sinners. 1T 64.2"
The EGW passage describes a situation where prayer is being offered for someone's healing and spiritual well-being, which aligns with the theme of James 5:16 about the power of prayer.
"I felt too weak and despondent to make any special effort for myself, but my heart united with the petitions of my friends. I cared little now for the opposition of the world, and felt willing to make every sacrifice if only the favor of God might be restored to me. While prayer was offered for me, the thick darkness that had encompassed me rolled back, and a sudden light came upon me. My strength was taken away. I seemed to be in the presence of the angels. One of these holy beings again repeated the words: “Make known to others what I have revealed to you.” 1T 64.3"
The EGW passage describes a situation where prayer is offered for her, leading to healing and restoration. This aligns with James 5:16, which emphasizes the power of prayer for healing. The connection is a thematic parallel, as both passages highlight the importance and efficacy of prayer.
"My husband sent for Brethren Amadon, Kellogg, and C. Smith. Their fervent prayers were heard, relief came, and I was taken off in vision. Then I was shown that we had a work to do, that we must still bear our testimony, straight and pointed. Individuals were presented before me who had shunned the pointed testimony. I saw the influence of their teachings upon God's people. 1T 247.3"
Both passages highlight the power of fervent prayer. The EGW passage describes a situation where fervent prayer led to relief and a vision, while James 5:16 emphasizes the effectiveness of such prayer for healing. The connection is thematic, focusing on the efficacy of prayer.
"This was the happiest year of my life. My heart was full of glad expectation, but I felt great pity and anxiety for those who were in discouragement and had no hope in Jesus. We united, as a people, in earnest prayer for a true experience and the unmistakable evidence of our acceptance with God. 1T 54.1"
Both passages emphasize prayer and its importance within a community of believers. However, the EGW passage focuses on a specific historical context and a desire for assurance, while James 5:16 speaks more broadly about confession and healing. The connection is thematic rather than a direct principle.
While in the midst of a religious interest, some neglect the most important part of the work. They fail to visit and become acquainted with those who have shown an interest to present themselves night after night to listen to the explanation of the Scriptures. Conversation upon religious subjects, and earnest prayer with such at the right time, might balance many souls in the right direction. Ministers who neglect their duty in this respect are not true shepherds of the flock. At the very time when they should be most active in visiting, conversing, and praying with these interested ones, some will be employed in writing unnecessarily long letters to persons at a distance. Oh, what are we doing for the Master! When probation shall end, how many will see the opportunities they have neglected to render service to their dear Lord who died for them. And even those who were accounted most faithful will see much more that they might have done, had not their minds been diverted by worldly sur…
The EGW passage emphasizes the importance of conversation and prayer, aligning with James 5:16, which encourages confession and prayer for healing and effectiveness.
"My brother made no immediate reply, but the cause of his silence was soon apparent to me; he was weeping in sympathy with my distress. This encouraged me to confide in him still more, to tell him that I had coveted death in the days when life seemed so heavy a burden for me to bear; but now the thought that I might die in my present sinful state and be eternally lost, filled me with terror. I asked him if he thought God would spare my life through that one night, if I spent it agonizing in prayer to Him. He answered: “I think He will if you ask Him with faith, and I will pray for you and for myself. Ellen, we must never forget the words we have heard this night.” 1T 15.3"
The EGW passage describes Ellen sharing her distress with her brother and them praying together. This directly reflects the principle in James 5:16 of confessing faults and praying for one another, emphasizing the power of prayer and mutual support.
"The Lord strengthened me and blessed the efforts made in behalf of the youth. A large number came forward for prayers. Some of these, through lack of watchfulness and prayer, had lost their faith and the evidence of their connection with God. Many testified that in taking this step they received the blessing of God. As a result of the meetings, quite a number presented themselves for baptism. LS 220.2"
The EGW passage describes people confessing and praying, leading to spiritual healing and baptism, which aligns with the James 5:16 verse about confession and prayer leading to healing.
"I often visited families and engaged in earnest prayer with those who were oppressed by fears and despondency. My faith was so strong that I never doubted for a moment that God would answer my prayers, and without a single exception the blessing and peace of Jesus rested upon us in answer to our humble petitions, and the hearts of the despairing ones were made joyful by light and hope. 1T 55.1"
This is a duplicate of pair 4.
"Earnestness and Fervor What earnestness and fervor characterize his supplications! The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He knows that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of heaven: SL 47"
Both passages emphasize the importance and effectiveness of fervent prayer. EGW uses Daniel's prayer life as an example of the 'effectual fervent prayer' mentioned in James 5:16.
"Night after night in my dreams I seemed to be laboring for the salvation of souls. At such times special cases were presented to my mind; these I afterward sought out and prayed with. In every instance but one these persons yielded themselves to the Lord. Some of our more formal brethren feared that I was too zealous for the conversion of souls; but time seemed to me so short that it behooved all who had a hope of a blessed immortality and looked for the soon coming of Christ, to labor without ceasing for those who were still in their sins and standing on the awful brink of ruin. LS 42.1"
EGW's account describes her praying with individuals, which aligns with the principle of praying for one another as stated in James 5:16. The passage emphasizes the power of prayer in leading people to yield to the Lord.
When my husband's courage and hope began to waver, we could not benefit anyone at that place and could not be benefited by a further experience there. It was the will of God that my husband should not remain there shorn of his strength, but that in his state of weakness he should go among his brethren who could help him bear his afflictions. While separated from God's people in our affliction, we had an opportunity to reflect, to carefully review our past life, and see our mistakes and wrongs, and to humble ourselves before God and seek His face by confession, humility, and frequent, earnest prayer. While engaged in active labor, bearing the burdens of others, and pressed with many cares, it was impossible for us to find time to reflect and carefully review the past, and learn the lessons which God saw that it was necessary for us to learn. I was then shown that God could not glorify His name by answering the supplications of His people and raising my husband to health in answer to the…
The EGW passage discusses confession, prayer, and healing, all of which are central themes in James 5:16.
"“Solemn is the responsibility resting upon medical missionaries. They are to be missionaries in the true sense of the term. The sick and the suffering who entrust themselves to the care of the helpers in our medical institutions, must not be disappointed. They are to be taught how to live in harmony with heaven. As they learn to obey God's law, they will be richly blessed in body and in spirit. LS 403.2"
The EGW passage emphasizes the responsibility of medical missionaries to teach patients how to live in harmony with heaven for their physical and spiritual well-being. This aligns with the principle in James 5:16 that confession and prayer can lead to healing. While not a direct quote, the underlying principle of spiritual factors influencing healing is present.
"“Meeting commenced Monday at 10 a.m. Brethren Rodman and Howard were present. Brother Newell Mead, who was very feeble and nervous, almost exactly like your father in his past sickness, was sent for to attend the meeting. Again the condition of the church was dwelt upon, and the severest censure was passed upon those who had stood in the way of its prosperity. With the most earnest entreaties we pleaded with them to be converted to God and face rightabout. The Lord aided us in the work; Brother Ball felt, but moved slowly. His wife felt deeply for him. Our morning meeting closed at three or four in the afternoon. All these hours we had been engaged, first one of us, then another, earnestly laboring for the unconverted youth. We appointed another meeting for the evening, to commence at six. 1T 658.3"
The EGW passage describes earnest labor and prayer for the unconverted, which aligns with the concept of effectual fervent prayer in James 5:16.
"As we were preparing to take the train, we felt very solemn, and proposed a season of prayer; and as we there committed ourselves to God, we could not refrain from weeping. We went to the depot with feelings of deep solemnity. On boarding the train, we went into a forward car, which had seats with high backs, hoping that we might sleep some that night. The car was full, and we passed back into the next, and there found seats. I did not, as usual when traveling in the night, lay off my bonnet, but held my carpetbag in my hand, as if waiting for something. We both spoke of our singular feelings. LS 153.2"
Both passages emphasize the importance of prayer, especially in times of difficulty. The James passage is a general exhortation to pray for one another, while the EGW passage describes a specific instance of prayer before a journey.
"“My dear son Edson, “I am now seated at the desk of Brother D. T. Bourdeau, at West Enosburgh, Vermont. After our meeting closed at Topsham, Maine, I was exceedingly weary. While packing my trunk, I nearly fainted from weariness. The last work I did there was to call Brother A's family together and have a special interview with them. I spoke to this dear family, giving words of exhortation and comfort, also of correction and counsel to one connected with them. All I said was fully received and was followed by confession, weeping, and great relief to Brother and Sister A. This is crossing work for me and wears me much. 1T 653.2"
The EGW passage describes a situation where confession led to relief, which aligns with James's encouragement to confess faults to one another for healing. The connection is valid as it highlights the positive outcome of confession, a key element in both passages.
"Encouragement from the Brethren The company of believers in Portland were ignorant concerning the exercises of my mind that had brought me into this state of despondency; but they knew that for some reason my mind had become depressed, and they felt that this was sinful on my part, considering the gracious manner in which the Lord had manifested Himself to me. Meetings were held at my father's house, but my distress of mind was so great that I did not attend them for some time. My burden grew heavier until the agony of my spirit seemed more than I could bear. LS 70"
The EGW passage describes a situation where believers are aware of her depression and hold meetings, implicitly praying for her. This aligns with the concept of confessing faults and praying for one another for healing, as described in James 5:16.
At this meeting my husband humbly confessed that he was wrong in several things of this nature, which he never should have done and never would have done but for fear of his brethren and a desire to be just right and in union with the church. This led those who were injuring him to apparently despise him. We were humbled into the very dust and distressed beyond expression. In this state of things we started to fill an appointment at Monterey. On the journey I suffered the keenest anguish of spirit. I tried to explain to myself why it was that our brethren did not understand in regard to our work. I had felt quite sure that when we should meet them they would know what spirit we were of, and that the Spirit of God in them would answer to the same in us, His humble servants, and there would be union of feeling and sentiment. Instead of this we were distrusted and suspiciously watched, which was a cause of the greatest perplexity I ever experienced. As I was thus thinking, a portion of th…
The EGW passage describes a confession of faults and a desire for unity within the church, which aligns with the theme of confession and prayer for healing in James 5:16. The connection is valid and meaningful.
Let no one obtain the idea that the Institute is the place for them to come to be raised up by the prayer of faith. That is the place to find relief from disease by treatment and right habits of living, and to learn how to avoid sickness. But if there is one place under the heavens more than another where soothing, sympathizing prayer should be offered by men and women of devotion and faith it is at such an institute. Those who treat the sick should move forward in their important work with strong reliance upon God for His blessing to attend the means which He has graciously provided, and to which He has in mercy called our attention as a people, such as pure air, cleanliness, healthful diet, proper periods of labor and repose, and the use of water. They should have no selfish interest outside of this important and solemn work. To care properly for the physical and spiritual interests of the afflicted people of God who have reposed almost unlimited confidence in them and have at great …
Both passages emphasize the importance of prayer, especially in the context of healing and the effectiveness of fervent prayer. The EGW passage specifically mentions 'soothing, sympathizing prayer' in an institute for the sick, which aligns with James 5:16's call to 'pray one for another, that ye may be healed.'
"The last office performed by her emaciated, trembling hand, was to trace a few lines to her parents. And did not God regard her last wishes and prayers for her parents? In less than two years, Father and Mother White were keeping the Bible Sabbath, happily situated within less than one hundred feet from our door. LS 156.2"
The EGW passage describes the fulfillment of a dying person's prayers for her parents. James 5:16 speaks to the power of prayer, especially the prayer of a righteous person. The connection is that prayer is effective.
"Only a few who were strong in faith were permitted to enter the sickroom. The fanatics whose influence over him had been so injurious, and who had persistently followed him to Brother Patten's, were positively forbidden to come into his presence, while we prayed fervently for his restoration to health. I have seldom known such a reaching out to claim the promises of God. The salvation of the Holy Spirit was revealed, and power from on high rested upon our sick brother and upon all present. LS 76.2"
The EGW passage describes fervent prayer for healing, and James 5:16 directly connects prayer with healing. The mention of 'effectual fervent prayer' in James strengthens the connection.
"If parents would feel the solicitude for the salvation of their own children that they should feel, if they would bear them in their prayers to the throne of grace and live out their prayers, knowing that God would co- operate with them, they might become successful workers for children outside of their own family, and especially for those who do not have parental counsel and guidance. The Lord calls upon every member of the church to do his duty to these orphans. 6T 283.1"
The EGW passage emphasizes the importance of prayer and its effectiveness, aligning with the principle expressed in James 5:16 about the power of fervent prayer. The call to prayer for children and the expectation of God's co-operation directly reflects the principle of effective prayer.
"In about three weeks I fainted and fell to the floor, and remained nearly unconscious about thirty-six hours. It was feared that I could not live, but in answer to prayer I again revived. One week later I received a shock upon my left side. I had a strange sensation of coldness and numbness in my head, and severe pain in my temples. My tongue seemed heavy and numb; I could not speak plainly. My left arm and side were helpless. I thought I was dying, and my great anxiety was to have the evidence in my sufferings that the Lord loved me. For months I had suffered continual pain in my heart, and my spirits were constantly depressed. I had tried to serve God from principle without feeling, but I now thirsted for the salvation of God, I longed to realize His blessing notwithstanding my physical suffering. 1T 93.1"
Both passages deal with prayer for healing and recovery from illness. The EGW passage describes a personal experience of illness and prayer, while James 5:16 speaks generally about the power of prayer for healing. The connection is thematic, but not a direct allusion.
"When powerful foes were uniting to overthrow the reformed faith, and thousands of swords seemed about to be unsheathed against it, Luther wrote: “Satan is putting forth his fury; ungodly pontiffs are conspiring; and we are threatened with war. Exhort the people to contend valiantly before the throne of the Lord, by faith and prayer, so that our enemies, vanquished by the Spirit of God, may be constrained to peace. Our chief want, our chief labor, is prayer; let the people know that they are now exposed to the edge of the sword and to the rage of Satan, and let them pray.”—D'Aubigne, b. 10, ch. 14. GC 209.2"
Both passages emphasize the importance of prayer, particularly in times of difficulty. The EGW passage, quoting Luther, calls for prayer in the face of threats, while James 5:16 highlights the power of fervent prayer.
"to lay before Him their favorable and unfavorable experiences, their joy at seeing results from their labors, and their sorrow at their failures, their faults, and their weaknesses. They had committed errors in their first work as evangelists, and as they frankly told Christ of their experiences, He saw that they needed much instruction. He saw, too, that they had become weary in their labors, and that they needed to rest. DA 359.2"
Both passages deal with confession of faults and weaknesses, although EGW focuses on the disciples confessing to Christ, while James speaks of confessing to one another. The core theme of acknowledging shortcomings is present.
"“Sabbath morning. There is quite a large gathering here although the roads are bad, neither sleighing nor good wagoning. I have just been in meeting and occupied a little time in conference. Your father speaks this morning, I in the afternoon. May the Lord help us, is our prayer. You see how long a letter I have written you. Read this to those who are interested, especially to father and mother White. You see, Edson, that we have work enough to do. I hope you do not neglect to pray for us. Your father works hard, too hard for his good. He sometimes realizes the special blessing of God, and this renews him and cheers him in the work. We have allowed ourselves no rest since coming East; we have labored with all our strength. May our feeble efforts be blessed to the good of God's dear people. 1T 662.2"
The EGW passage mentions prayer for herself and her husband, echoing the general encouragement to pray for one another in James 5:16. However, it's not a direct principle, but a thematic parallel.
"By faith and prayer all may meet the requirements of the gospel. No man can be forced to transgress. His own consent must be first gained; the soul must purpose the sinful act before passion can dominate over reason or iniquity triumph over conscience. Temptation, however strong, is never an excuse for sin. “The eyes of the Lord are over the righteous, and His ears are open unto their prayers.” Cry unto the Lord, tempted soul. Cast yourself, helpless, unworthy, upon Jesus, and claim His very promise. The Lord will hear. He knows how strong are the inclinations of the natural heart, and He will help in every time of temptation. 5T 177.2"
Both passages emphasize the importance of prayer and God's attentiveness to the righteous. While EGW doesn't directly quote James 5:16, the theme of prayer and God's hearing is present in both.
"At Vassar we held our meetings Sabbath and first day at the union schoolhouse. This was a free place in which to speak, and we saw good fruit of our labors. First day afternoon about thirty backsliders, and children who had made no profession, came forward for prayers. LS 185.2"
The EGW passage describes people coming forward for prayer, including backsliders, which aligns with the James 5:16 call to confess faults and pray for one another. The connection is that prayer is sought for healing and restoration.
"If teachers would humble their hearts before God and realize the responsibilities they have accepted in taking charge of the youth with the object of educating them for the future immortal life, a marked change would soon be seen in their attitude. Their prayers would not be dry and lifeless, but they would pray with the earnestness of souls who feel their peril. They would learn daily of Jesus, taking the word of God as their lesson book, having a living sense that it is the voice of God, and the atmosphere surrounding their souls would change materially. The temptation to be first would be quenched in the lessons daily learned in the school of Christ. They would not lean so confidently to their own understanding.... CT 371.3"
Both passages emphasize the importance of prayer and its effectiveness. EGW speaks of earnest prayer and feeling one's peril, while James 5:16 highlights the 'effectual fervent prayer' of a righteous person. The connection lies in the emphasis on the quality and impact of prayer.
"The first Sabbath on our way we spent at Orleans and observed the fast. It was a day of great solemnity with us; we sought to humble ourselves before God, and with brokenness of spirit and much weeping we all prayed fervently that God would bless and strengthen us to do His will at the Conference. We had some faith and hope that our captivity would be turned at that meeting. 1T 593.1"
Both passages emphasize the importance of prayer. The EGW passage describes fervent prayer for God's blessing and strength, while James 5:16 highlights the power of effectual fervent prayer. While not a direct quote or allusion, the shared theme of prayer's efficacy justifies a 'thematic_parallel' classification.
"The apostle's heart was touched with sympathy as he beheld their sorrow. Then, directing that the weeping friends be sent from the room, he kneeled down and prayed fervently to God to restore Dorcas to life and health. Turning to the body, he said, “Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up.” Dorcas had been of great service to the church, and God saw fit to bring her back from the land of the enemy, that her skill and energy might still be a blessing to others, and also that by this manifestation of His power the cause of Christ might be strengthened. AA 132.1"
While the primary focus is on Acts 9, the mention of fervent prayer and healing connects thematically to James 5:16, although it's not a direct allusion. The confidence is slightly lowered because the primary connection is to the Acts passage.
"Often we miss the most precious blessings by neglecting to speak a word in season. If the golden opportunity is not watched for, it will be lost. At the bedside of the sick no word of creed or controversy should be spoken. Let the sufferer be pointed to the One who is willing to save all that come to Him in faith. Earnestly, tenderly strive to help the soul that is hovering between life and death. MH 120.1"
The EGW passage discusses helping the sick and pointing them to faith, while James 5:16 mentions prayer for healing. While not a direct parallel, there's a possible connection in the context of ministering to the sick and the role of faith and prayer in their well-being.
"On Wednesday of the second week of the meeting, a few of us united in prayer for a sister who was afflicted with despondency. While praying, I was greatly blessed. The Lord seemed very near. I was taken off in a vision of God's glory, and shown many things. LS 238.3"
Both passages emphasize the power of prayer, particularly when offered for the healing or well-being of others. James 5:16 speaks to the efficacy of prayer, and the EGW passage describes a prayer meeting for a sister's despondency, resulting in a blessing and vision.
"Shall we be less earnest than were the apostles? Shall we not by living faith claim the promises that moved them to the depths of their being to call upon the Lord Jesus for the fulfillment of His word: “Ask, and ye shall receive”? John 16:24 . Is not the Spirit of God to come today in answer to earnest, persevering prayer, and fill men with power? Is not God saying today to His praying, trusting, believing workers, who are opening the Scriptures to those ignorant of the precious truth they contain: “Lo, I am with you alway, even unto the end of the world”? Matthew 28:20 . Why, then, is the church so weak and spiritless? 7T 32.2"
Both passages emphasize the importance of prayer. While the EGW passage focuses on earnest, persevering prayer for the Spirit's power, James 5:16 highlights the effectiveness of fervent prayer. The connection is thematic but not a direct quote or explicit allusion.
"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 the Whites uniting in prayer. James 5:16 speaks of the power of prayer. While the EGW passage doesn't explicitly mention confessing faults, the act of praying together for guidance aligns with the broader theme of seeking God's help and intervention, which is present in James 5:16.
"Then, turning to the people, he said: “When Sister Ellen seemed so happy, I would think, Why do I not feel like that? Why doesn't Brother R. receive some such evidence? for I was convinced that he was a devoted Christian, yet no such power had fallen upon him. I offered a silent prayer, that, if this was the holy influence of God, Brother R. might experience it this evening. 1T 46.3"
Both passages touch on prayer and its efficacy. The EGW passage describes a specific prayer offered for someone else to experience a spiritual blessing, while James 5:16 speaks generally about the power of fervent prayer. The connection is thematic, centered on the power of prayer.
James 5:17
"Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months."
"Elijah was a man subject to like passions as ourselves. His mission to Ahab, and the terrible denunciation to him of the judgments of God, required courage and faith. On his way to Samaria the perpetually flowing streams, the hills covered with verdure, the forests of stately, flourishing trees,—everything his eye rested upon flourishing in beauty and glory,—would naturally suggest unbelief. How can all these things in nature, now so flourishing, be burned with drought? How can these streams that water the land and that have never been known to cease their flow, become dry? But Elijah did not cherish unbelief. He went forth on his mission at the peril of his life. He fully believed that God would humble His apostate people and that through the visitation of His judgments He would bring them to humiliation and repentance. He ventured everything in the mission before him. 3T 274.3"
EGW directly references the passage in James, which itself refers to Elijah's humanity.
"It was thus that the early disciples gained their likeness to the dear Saviour. When those disciples heard the words of Jesus, they felt their need of Him. They sought, they found, they followed Him. They were with Him in the house, at the table, in the closet, in the field. They were with Him as pupils with a teacher, daily receiving from His lips lessons of holy truth. They looked to Him, as servants to their master, to learn their duty. Those disciples were men “subject to like passions as we are.” James 5:17 . They had the same battle with sin to fight. They needed the same grace, in order to live a holy life. SC 72.2"
Ellen White directly references James 5:17 in this passage.
"God speaks to us in His word. Here we have in clearer lines the revelation of His character, of His dealings with men, and the great work of redemption. Here is open before us the history of patriarchs and prophets and other holy men of old. They were men “subject to like passions as we are.” James 5:17 . We see how they struggled through discouragements like our own, how they fell under temptation as we have done, and yet took heart again and conquered through the grace of God; and, beholding, we are encouraged in our striving after righteousness. As we read of the precious experiences granted them, of the light and love and blessing it was theirs to enjoy, and of the work they wrought through the grace given them, the spirit that inspired them kindles a flame of holy emulation in our hearts and a desire to be like them in character—like them to walk with God. SC 87.3"
Ellen White directly references James 5:17 in this passage.
"It was because Elijah was a man of large faith that God could use him in this grave crisis in the history of Israel. As he prayed, his faith reached out and grasped the promises of Heaven, and he persevered in prayer until his petitions were answered. He did not wait for the full evidence that God had heard him, but was willing to venture all on the slightest token of divine favor. And yet what he was enabled to do under God, all may do in their sphere of activity in God's service; for of the prophet from the mountains of Gilead it is written: “Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.” James 5:17 . PK 156.3"
The EGW passage directly quotes James 5:17 and uses it to support the idea that ordinary people can achieve great things through faith and prayer, just as Elijah did. This is a clear and direct reference.
"God speaks to us in his word. Here we have in clearer lines the revelation of his character, of his dealings with men, and the great work of redemption. Here is open before us the history of the patriarchs and prophets and other holy men of old. They were men “subject to like passions as we are.” We see how they struggled through discouragements like our own, how they fell under temptations as we have done, and yet took heart again and conquered through the grace of God; and beholding, we are encouraged in our striving after righteousness. As we read of the precious experiences granted them, of the light and love and blessing it was theirs to enjoy, and of the work they wrought through the grace given them, the spirit that inspired them kindles a flame of holy emulation in our hearts, and a desire to be like them in character,—like them to walk with God. CE 56.2"
EGW directly quotes the idea that the prophets were men subject to like passions as we are, which is the core message of James 5:17. This is a clear and direct allusion.
"The Hebrew worthies were men of like passions with ourselves; yet, notwithstanding the seductive influences of the court of Babylon, they stood firm, because they depended upon a strength that is infinite. In them a heathen nation beheld an illustration of the goodness and beneficence of God, and of the love of Christ. And in their experience we have an instance of the triumph of principle over temptation, of purity over depravity, of devotion and loyalty over atheism and idolatry. PK 489.2"
Both passages discuss the shared humanity and passions of individuals while highlighting their faithfulness and reliance on God. The EGW passage uses the Hebrew worthies as an example, while James uses Elijah. The connection is thematic rather than a direct allusion.
I asked the angel why there was no more faith and power in Israel. He said, “Ye let go of the arm of the Lord too soon. Press your petitions to the throne, and hold on by strong faith. The promises are sure. Believe ye receive the things ye ask for, and ye shall have them.” I was then pointed to Elijah. He was subject to like passions as we are, and he prayed earnestly. His faith endured the trial. Seven times he prayed before the Lord, and at last the cloud was seen. I saw that we had doubted the sure promises, and wounded the Saviour by our lack of faith. Said the angel, “Gird the armor about thee, and above all take the shield of faith; for that will guard the heart, the very life, from the fiery darts of the wicked.” If the enemy can lead the desponding to take their eyes off from Jesus, and look to themselves, and dwell upon their own unworthiness, instead of dwelling upon the worthiness of Jesus, His love, His merits, and His great mercy, he will get away their shield of faith an…
The EGW passage directly references Elijah and his earnest prayer, echoing the sentiment and even some of the language of James 5:17. The reference to Elijah being subject to like passions is a clear connection.
"confidently bid Ahab prepare for rain. The prophet saw no clouds in the heavens; he heard no thunder. He simply spoke the word that the Spirit of the Lord had moved him to speak in response to his own strong faith. Throughout the day he had unflinchingly performed the will of God and had revealed his implicit confidence in the prophecies of God's word; and now, having done all that was in his power to do, he knew that Heaven would freely bestow the blessings foretold. The same God who had sent the drought had promised an abundance of rain as the reward of rightdoing; and now Elijah waited for the promised outpouring. In an attitude of humility, “his face between his knees,” he interceded with God in behalf of penitent Israel. PK 155.2"
EGW describes Elijah's prayer for rain, which aligns with James's description of Elijah's prayer life and its impact on the weather. The parallel lies in the power of Elijah's prayer and its connection to divine intervention.
"three and a half years. Now on every hand vegetation was springing up as if to redeem the time of drought and famine. PK 217.1"
Both passages refer to the duration of the drought during Elijah's time. James 5:17 mentions the three years and six months of drought, and the EGW passage refers to the 'three and a half years' and the subsequent renewal of vegetation. This is a clear thematic parallel.
"Elijah's prayer was answered. Oft-repeated appeals, remonstrances, and warnings had failed to bring Israel to repentance. The time had come when God must speak to them by means of judgments. Inasmuch as the worshipers of Baal claimed that the treasures of heaven, the dew and the rain, came not from Jehovah, but from the ruling forces of nature, and that it was through the creative energy of the sun that the earth was enriched and made to bring forth abundantly, the curse of God was to rest heavily upon the polluted land. The apostate tribes of Israel were to be shown the folly of trusting to the power of Baal for temporal blessings. Until they should turn to God with repentance, and acknowledge Him as the source of all blessing, there should fall upon the land neither dew nor rain. PK 120.1"
While James 5:17 mentions Elijah's prayer and the resulting drought, the EGW passage provides the theological context and reasoning behind the drought as a judgment from God due to Israel's apostasy and Baal worship. It expands on the thematic elements of divine judgment and repentance related to Elijah's actions.
James 5:19-20
"Brethren, if any of you do err from the truth, and one convert him; Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins."
"This thing was not done in a corner. And yet, notwithstanding the matter was made public, followed by the great and good work in the church at Battle Creek, no effort was made by that church to redeem the past by bringing Sister More back. And one, a wife of one of our ministers, stated afterward: “I do not see the need of Brother and Sister White's making such a fuss about Sister More. I think they do not understand the case.” True, we did not understand the case. It is much worse than we then supposed. If we had understood it, we would never have left Battle Creek till we had fully set before that church the sin of suffering her to leave them as she did, and measures had been taken to call her back. 1T 677.1"
Both passages deal with the importance of restoring those who have erred and the consequences of neglecting this duty. EGW's passage illustrates a specific instance where this principle was not followed, while James 5:19-20 provides the general principle.
James 5:20
"Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins."
"An Ever-Widening Work God's servants are to make use of every resource for enlarging His kingdom. The apostle Paul declares that it is “good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth,” that “supplications, prayers, intercessions, and giving of thanks, be made for all men.” 1 Timothy 2:3, 4, 1 . And James says: “Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” James 5:20 . Every believer is pledged to unite with his brethren in giving the invitation, “Come; for all things are now ready.” Luke 14:17 . Each is to encourage the others in doing wholehearted work. Earnest invitations will be given by a living church. Thirsty souls will be led to the water of life. 7T 14"
EGW directly quotes James 5:20.
"In the spirit of meekness, “considering thyself, lest thou also be tempted,” ( Galatians 6:1 ), go to the erring one, and “tell him his fault between thee and him alone.” Do not put him to shame by exposing his fault to others, nor bring dishonor upon Christ by making public the sin or error of one who bears His name. Often the truth must be plainly spoken to the erring; he must be led to see his error, that he may reform. But you are not to judge or to condemn. Make no attempt at self-justification. Let all your effort be for his recovery. In treating the wounds of the soul, there is need of the most delicate touch, the finest sensibility. Only the love that flows from the Suffering One of Calvary can avail here. With pitying tenderness, let brother deal with brother, knowing that if you succeed, you will “save a soul from death,” and “hide a multitude of sins.” James 5:20 . DA 440.3"
Ellen White directly references James 5:20 in this passage.
"Whatever the character of the offense, this does not change the plan that God has made for the settlement of misunderstandings and personal injuries. Speaking alone and in the spirit of Christ to the one who is in fault, will often remove the difficulty. Go to the erring one, with a heart filled with Christ's love and sympathy, and seek to adjust the matter. Reason with him calmly and quietly. Let no angry words escape your lips. Speak in a way that will appeal to his better judgment. Remember the words, “He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” [ James 5:20 .] GW 499.2"
Ellen White directly references James 5:20 in this passage.
"Whatever the character of the offense, this does not change the plan that God has made for the settlement of misunderstandings and personal injuries. Speaking alone and in the spirit of Christ to the one who is in fault will often remove the difficulty. Go to the erring one, with a heart filled with Christ's love and sympathy, and seek to adjust the matter. Reason with him calmly and quietly. Let no angry words escape your lips. Speak in a way that will appeal to his better judgment. Remember the words: “He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.” James 5:20 . 7T 261.2"
Ellen White directly references James 5:20 in this passage.
"When one turns away from human imperfections to behold Jesus, a divine transformation takes place in the character. The Spirit of Christ working upon the heart conforms it to His image. Then let it be your effort to lift up Jesus. Let the mind's eye be directed to “the Lamb of God, which taketh away the sin of the world.” John 1:29 . And as you engage in this work, remember that “he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.” James 5:20 . COL 250.3"
Ellen White directly references James 5:20 in this passage.
"It is always humiliating to have one's errors pointed out. None should make the experience more bitter by needless censure. No one was ever reclaimed by reproach; but many have thus been repelled and have been led to steel their hearts against conviction. A tender spirit, a gentle, winning deportment, may save the erring and hide a multitude of sins. MH 166.4"
Both passages connect gentleness and a forgiving spirit with covering sins. James 5:20 speaks of hiding a multitude of sins through conversion, while EGW speaks of saving the erring and hiding sins through a tender spirit. The core idea of covering sins through a gentle approach is present in both.
"one can be brought to turn from error to truth, from sin to holiness. Says the Lord by the prophet: “And they that turn many to righteousness [shall shine] as the stars for ever and ever.” Then those who engage with Christ and angels in the work of saving perishing souls are richly rewarded in the kingdom of heaven. 1T 512.1"
Both passages discuss converting sinners and the positive consequences of doing so. The EGW passage amplifies the idea of turning from error to truth, which aligns with James 5:20's concept of converting sinners from the error of their way.
"Those who stand high in the world for their education, wealth, or calling, are seldom addressed personally in regard to the interests of the soul. Many Christian workers hesitate to approach these classes. But this should not be. If a man were drowning, we would not stand by and see him perish because he was a lawyer, a merchant, or a judge. If we saw persons rushing over a precipice, we would not hesitate to urge them back, whatever might be their position or calling. Neither should we hesitate to warn men of the peril of the soul. COL 230.3"
Both passages emphasize the importance of reaching out to those who are lost or in danger, regardless of their social standing. EGW uses the analogy of saving someone from drowning to illustrate the urgency of warning people about spiritual peril, which aligns with the principle of saving souls from death in James 5:20.
"It has been shown me that personal effort, judiciously put forth, will have a telling influence upon these cases considered so hardened. All may not be so hard at heart as they appear. We have seen a good work done in the salvation of many who have come to our College, but much more can be accomplished by personal effort. CE 28.2"
Both passages emphasize the importance of personal effort in converting sinners and saving souls. The EGW passage speaks of 'personal effort' influencing 'hardened' cases, while James 5:20 highlights the saving of a soul from death through conversion.
"seek to gather souls from the corruption of the world into the saving purity of Christ's love. 7T 21.3"
Both passages emphasize the importance of converting sinners and saving souls from death/corruption. EGW's statement directly echoes the sentiment and purpose described in James 5:20.
"Ministers and physicians are to work harmoniously with earnestness to save souls that are becoming entangled in Satan's snares. They are to point men and women to Jesus, their righteousness, their strength, and the health of their countenance. Continually they are to watch for souls. There are those who are struggling with strong temptations, in danger of being overcome in the fight with satanic agencies. Will you pass these by without offering them assistance? If you see a soul in need of help, engage in conversation with him even though you do not know him. Pray with him. Point him to Jesus. 6T 233.5"
Both passages emphasize the importance of saving souls and helping those struggling with sin. James 5:20 highlights the result of converting a sinner, while the EGW passage focuses on actively assisting those tempted by Satan and pointing them to Jesus.
"Those who valiantly take their position on the right side, who encourage submission to God's revealed will and strengthen others in their efforts to put away their wrong-doings, are the true friends of the Lord, who in love is trying to correct the errors of His people, that He may wash them and, cleansing them from every defilement, fit them for His holy kingdom. 4T 181.1"
Both passages deal with turning sinners from error and the forgiveness of sins. The EGW passage speaks of correcting errors and cleansing, while James speaks of converting sinners and hiding sins. There's a clear thematic overlap.
"The Christian worker may be Christ's agent in drawing these faulty and erring ones to the Saviour. By wisdom and tact he may bind them to his heart, he may give courage and hope, and through the grace of Christ may see them transformed in character, so that of them it may be said, “Of such is the kingdom of God.” MH 44.3 Five Small Barley Loaves Feed the Multitude. All day the people had thronged the steps of Christ and His disciples as He taught beside the sea. They had listened to His gracious words, so simple and so plain that they were as the balm of Gilead to their souls. The healing of His divine hand had brought health to the sick and life to the dying. The day had seemed to them like heaven on earth, and they were unconscious of how long it had been since they had eaten anything. MH 45"
The passage speaks of drawing faulty and erring ones to the Saviour and transforming their character, which aligns with the idea of converting sinners from the error of their ways and saving a soul from death.
"Perhaps one or more commit errors, or are unruly. The case is exaggerated in his mind, and he becomes unjust, and is severe and cutting in reproof, even taunting the one whom he considers at fault. This same injustice afterward prevents him from admitting that he has not taken the proper course. To maintain the dignity of his position he has lost a precious, golden opportunity to manifest the spirit of Christ, perhaps to gain a soul for heaven. CE 26.2"
Both passages connect correcting someone's error with saving a soul. James 5:20 states the general principle, while the EGW passage illustrates how mishandling correction can lead to a lost opportunity to save a soul.
"The lesson that in helping others we ourselves receive help, must be urged upon young believers continually, by precept and example, that in their Christian experience they may gain the best results. Let the desponding ones, those disposed to think that the way to eternal life is trying and difficult, go to work to help others. Such efforts, united with prayer for divine light, will cause their own hearts to throb with the quickening influence of the grace of God, their own affections to glow with more divine fervor. Their whole Christian life will be more of a reality, more earnest, more prayerful. GW 199.2"
The EGW passage aligns with James 5:20 in that helping others, particularly in their spiritual journey, brings benefits to the helper. While James focuses on converting sinners, EGW broadens it to helping others in general, but the underlying principle of reciprocal benefit remains.