"“This do, and thou shalt live,” Jesus said. He presented the law as a divine unity, and in this lesson taught that it is not possible to keep one precept, and break another; for the same principle runs through them all. Man's destiny will be determined by his obedience to the whole law. Supreme love to God and impartial love to man are the principles to be wrought out in the life. DA 498.1"
"For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all."
Both passages discuss the interconnectedness of the law and the consequences of breaking even one part of it. EGW amplifies the principle found in James.
"The lawyer found himself a lawbreaker. He was convicted under Christ's searching words. The righteousness of the law, which he claimed to understand, he had not practiced. He had not manifested love toward his fellow man. Repentance was demanded; but instead of repenting, he tried to justify himself. Rather than acknowledge the truth, he sought to show how difficult of fulfillment the commandment is. Thus he hoped both to parry conviction and to vindicate himself in the eyes of the people. The Saviour's words had shown that his question was needless, since he had been able to answer it himself. Yet he put another question, saying, “Who is my neighbor?” DA 498.2"
"(For not the hearers of the law are just before God, but the doers of the law shall be justified."
Both passages address the idea that merely hearing or understanding the law is insufficient; one must also *do* the law to be justified. EGW's passage illustrates this principle in the context of the lawyer's interaction with Jesus.
"Among the Jews this question caused endless dispute. They had no doubt as to the heathen and the Samaritans; these were strangers and enemies. But where should the distinction be made among the people of their own nation, and among the different classes of society? Whom should the priest, the rabbi, the elder, regard as neighbor? They spent their lives in a round of ceremonies to make themselves pure. Contact with the ignorant and careless multitude, they taught, would cause defilement that would require wearisome effort to remove. Were they to regard the “unclean” as neighbors? DA 498.3"
"Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy."
Both passages discuss the interpretation of 'neighbor' and the tendency to limit its application to certain groups while excluding others. EGW provides historical context to the interpretation of 'neighbor' in Jesus' time, which is directly related to the teaching in Matthew 5:43.
"Again Jesus refused to be drawn into controversy. He did not denounce the bigotry of those who were watching to condemn Him. But by a simple story He held up before His hearers such a picture of the outflowing of heaven-born love as touched all hearts, and drew from the lawyer a confession of the truth. DA 498.4"
"But he, willing to justify himself, said unto Jesus, And who is my neighbour?"
The EGW passage explicitly refers to Jesus using a story to illustrate heaven-born love and prompting a lawyer to confess the truth. This is a clear allusion to the parable of the Good Samaritan, which was prompted by the lawyer's question in Luke 10:29. The EGW passage directly references the context and outcome of the parable.
"The way to dispel darkness is to admit light. The best way to deal with error is to present truth. It is the revelation of God's love that makes manifest the deformity and sin of the heart centered in self. DA 498.5"
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."
Both passages connect light with truth and darkness with evil. EGW's statement about dispelling darkness by admitting light is a clear parallel to John 3:19, which speaks of people preferring darkness to light because their deeds are evil.