"***** In everything that tends to the sustenance of man is seen the concurrence of divine and human effort. There can be no reaping unless the human hand acts its part in the sowing of the seed. But without the agencies which God provides in giving sunshine and showers, dew and clouds, there would be no increase. Thus it is in every business pursuit, in every department of study and science. Thus it is in spiritual things, in the formation of the character, and in every line of Christian work. We have a part to act, but we must have the power of divinity to unite with us, or our efforts will be in vain. COL 82.1"
"For we are labourers together with God: ye are God’s husbandry, ye are God’s building."
Both passages emphasize the cooperative effort between God and humanity in achieving results, whether in agriculture or other endeavors. EGW expands on the principle introduced in 1 Corinthians 3:9.
"Whenever man accomplishes anything, whether in spiritual or in temporal lines, he should bear in mind that he does it through co-operation with his Maker. There is great necessity for us to realize our dependence on God. Too much confidence is placed in man, too much reliance on human inventions. There is too little confidence in the power which God stands ready to give. “We are laborers together with God.” 1 Corinthians 3:9 . Immeasurably inferior is the part which the human agent sustains; but if he is linked with the divinity of Christ, he can do all things through the strength that Christ imparts. COL 82.2"
"For we are labourers together with God: ye are God’s husbandry, ye are God’s building."
Ellen White directly references 1 Corinthians 3:9 in this passage.
"I can do all things through Christ which strengtheneth me."
EGW directly connects the idea of doing all things through Christ's strength (Philippians 4:13) to the concept of being linked with the divinity of Christ to accomplish tasks.
"Except the Lord build the house, they labour in vain that build it: except the Lord keep the city, the watchman waketh but in vain."
Both passages highlight the futility of human effort without God's blessing and involvement. While 1 Corinthians 3:9 is directly quoted, the sentiment aligns with Psalms 127:1.
***** The gradual development of the plant from the seed is an object lesson in child training. There is “first the blade, then the ear, after that the full corn in the ear.” He who gave this parable created the tiny seed, gave it its vital properties, and ordained the laws that govern its growth. And the truths which the parable teaches were made a living reality in His own life. In both His physical and His spiritual nature He followed the divine order of growth illustrated by the plant, as He wishes all youth to do. Although He was the Majesty of heaven, the King of glory, He became a babe in Bethlehem, and for a time represented the helpless infant in its mother's care. In childhood He did the works of an obedient child. He spoke and acted with the wisdom of a child and not of a man, honoring His parents and carrying out their wishes in helpful ways, according to the ability of a child. But at each stage of His development He was perfect, with the simple, natural grace of a sinless…
"For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear."
EGW directly quotes and elaborates on the parable of the growing seed from Mark 4:28, using it as an analogy for child training and spiritual development.
"And Jesus increased in wisdom and stature, and in favour with God and man."
Both passages discuss Jesus' growth and development. EGW uses the Mark 4:28 passage to illustrate a broader principle of gradual development, and then connects it to Jesus' own growth, echoing the sentiment of Luke 2:52.