"True, noble, disinterested benevolence is too rarely found among the wealthy. In their ambition for wealth they overlook the claims of humanity. They cannot see and feel the cramped, disagreeable position of their brethren in poverty, who perhaps have labored as hard as themselves. Like Cain they say: “Am I my brother's keeper?” “I have worked hard for what I have; I must hold on to it.” Instead of praying, “Help me to feel my brother's woe,” their constant study is to forget that he has any woes, any claims upon their sympathy or liberalities. 1T 480.1"
"And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?"
EGW directly quotes the phrase 'Am I my brother's keeper?' and explicitly connects it to the attitude of the wealthy who neglect the needs of the poor, just as Cain denied responsibility for Abel.
"If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?"
Both passages address the issue of neglecting the needs of fellow believers, particularly those in poverty. James 2:15-16 illustrates the hypocrisy of offering empty words of comfort without providing practical assistance, which aligns with EGW's critique of the wealthy who overlook the claims of humanity.
"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"
"I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:"
EGW directly quotes "I know thy works," which is a clear and explicit allusion to Revelation 2:2 and other similar verses in Revelation.
"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."
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.
"And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage."
Both passages address the oppression of the poor by the wealthy. While not a direct quote or explicit allusion, the theme of exploiting the vulnerable connects the two.
"There is a class of poor brethren who are not free from temptation. They are poor managers, they have not wise judgment, they wish to obtain means without waiting the slow process of persevering toil. Some are in such haste to better their condition that they engage in various enterprises without consulting men of good judgment and experience. Their expectations are seldom realized; instead of gaining, they lose, and then come temptation and a disposition to envy the rich. They really want to be benefited by the wealth of their brethren, and feel tried because they are not. But they are not worthy of receiving special help. They have evidence that their efforts have been scattered. They have been changeable in business, and full of anxiety and cares which bring but small returns. Such persons should listen to the counsel of those of experience. But frequently they are the last ones to seek advice. They think they have superior judgment and will not be taught. 1T 480.3"
"The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want."
The proverb directly addresses the contrast between diligence leading to plenty and hastiness leading to want, which is precisely the point EGW is making about those who seek quick riches without proper planning and effort.
"The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat."
Both passages contrast the sluggard's desires with the diligent's fulfillment. EGW applies this principle to those seeking wealth, while the proverb speaks more generally.