Ellen Chat Conversation

Ellen White emphasizes that the act of bearing one another's burdens is a direct fulfillment of the law of Christ. She teaches that spiritual strength and divine blessings are directly proportionate to the labor of love and the good works an individual performs for others. Those who avoid these responsibilities or remain indolent often leave heavier burdens for others to carry, which is contrary to the self-denial and self-sacrifice required of a follower of God (T25 99.2), (3T 526.2). While we are encouraged to support others, there is a cautionary balance regarding how we share our own difficulties. We are instructed not to wear others out by pouring every perplexity and difficulty into their minds. Instead, individuals should seek wisdom and rest directly from Christ, who invites the weary to find relief in Him rather than placing an undue emotional weight on fellow humans (T33 253.1). In a practical sense, carrying burdens also involves being mindful of how our actions or influence might create extra work for others. For instance, those in positions of influence are warned not to promote ideas or materials that lack spirituality, as doing so forces others to expend energy counteracting those negative influences (5T 517.1).

Furthermore, leaders are cautioned against taking on so many lines of work that they become exhausted, as this can lead to a neglect of essential duties and a breakdown of their own strength (10MR 278.1). Ultimately, the ability to care for others is modeled by Christ, who bore the weight of human guilt and sorrow. He is the primary burden-bearer who invites everyone to cast their cares upon Him (MH 71.4). This divine support enables believers to then care for those in their own circles, such as aging parents or those in need, with a spirit of contentment and dedication (RY 59).

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Ellen White describes the physical and mental state of Jesus at the conclusion of His forty-day fast as one of extreme exhaustion and suffering. While He was initially shielded by the Father's glory and lifted above human weakness through communion with God, that glory eventually departed, leaving Him to face the full weight of temptation in His human nature (DA 118.1), (1SM 227.3). By the end of this period, He was physically emaciated, pale, and worn from the intense mental agony and the lack of food (1SG 31.1), (EW 155.2). The writings specifically state that the Savior was "faint from hunger" and "craving for food" at the moment Satan approached Him with the first temptation (DA 118.2).

His physical appearance was so altered by the ordeal that His visage was described as more marred than any man's (TSDF 50.3), (CD 185.3). This state of extreme weakness was the exact moment the tempter chose to strike, supposing that Christ's physical frailty would make Him vulnerable to overmastering (Pr 170.2), (DA 118.1). Despite this profound physical faintness and the shrinking of His human nature from the conflict, Jesus did not fail or succumb to the pressure (TSDF 171.1).

He remained in the desolate wilderness among wild beasts, enduring the unpleasant surroundings and the fierce temptations of the devil until the work He came to do was fulfilled (1SG 31.1), (EW 155.2). After the long fast ended and the victory was won, He eventually returned from the wilderness to continue His ministry (2SP 61.2).

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After the period of intense conflict in the wilderness concluded and Satan departed for a season, heavenly messengers arrived to provide immediate physical and spiritual relief to the exhausted Savior. These angels prepared food for Him in that desolate environment, addressing the extreme hunger He experienced after His forty-day fast (TA 178.3), (SR 202). This divine intervention was necessary because the Son of God had become pale and emaciated through His prolonged suffering and lack of nourishment (1SG 31.1), (SR 198).

Beyond providing physical sustenance, the angels also ministered to His spirit by strengthening Him for the work that lay ahead. During this time of recovery, the blessing of His Father rested upon Him, confirming the victory He had gained over the prince of darkness (SR 202).

While these heavenly beings had been present throughout the entire ordeal to ensure that Satan did not exceed his bounds or overpower Christ's human nature, their active, visible ministry at the end of the temptations served to restore His taxed humanity (1SM 94.2), (TA 177). It is important to note that while the angels provided this essential support, their presence did not mean that Jesus' life was thereafter one of ease. He continued to face severe conflicts and trials throughout His ministry, serving as an example to His followers that divine strength is available even in the midst of ongoing struggle (GW92 108.2), (2T 509.2). The same ministering spirits who attended to the needs of the Redeemer are commissioned to cooperate with and support the people of God today as they face their own spiritual battles (2MCP 462.2), (HLv 83).

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Ellen White indicates that while intoxicating beverages existed in the ancient world, their use was contrary to the divine standard and the specific teachings of Christ. She notes that although drunkenness was relatively rare in Palestine during the time of Christ, Jesus looked forward through the ages and saw the destructive impact that fermented wine would have on every generation (10MR 201.2), (BEcho September 4, 1899, par. 4). Because of this, He set a consistent example of abstinence, never placing a glass of fermented liquor to His own lips or to the lips of His disciples (10MR 201.2). The biblical record highlights several instances where faithful Jews recognized the dangers of alcohol and chose to abstain. For example, Daniel and his companions specifically studied the effects of wine on their physical and mental powers and concluded that it was a snare, (4MR 126.1).

They were aware of the tragic history of Nadab and Abihu, whose use of wine beclouded their perception and led them to offer "common fire" in the sanctuary, resulting in their death, (1SAT 28.3). Furthermore, Christ Himself directed that figures like John the Baptist and the wife of Manoah should drink no wine or strong drink (HLv 93.3), (DA 149.4). Regarding the nature of the wine mentioned in the New Testament, it is emphasized that the beverage Christ provided at the wedding in Cana was unfermented and wholesome (HLv 93.3).

This pure juice of the grape was a drink safe for all humanity and did not contradict His Old Testament warnings that "wine is a mocker" (DA 149.4), (BEcho September 4, 1899, par. 4). The use of intoxicating drink is described as being out of harmony with a profession of faith, as it benumbs spiritual perceptions and beclouds the reasoning powers needed to discern truth from error (Te 42.3), (1SAT 28.3).

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Ellen White provides strong warnings against the use of what are often termed "milder" intoxicants, such as wine, beer, and cider. She observes that many people mistakenly view sweet cider as a harmless or even healthful beverage, leading them to purchase it in large quantities.

However, she points out that cider remains sweet for only a very short duration before fermentation begins. As it acquires a sharp, fermented taste, it often becomes more appealing to the palate, yet the consumer is frequently unwilling to admit that the drink has become "hard" or alcoholic (MH 331), (5T 356.2), (TSDF 16.2). The danger of these milder drinks is that they can produce a state of intoxication just as real as that caused by stronger spirits. In fact, she suggests that the inebriation resulting from wine and cider can be particularly destructive, leading to more perverse passions and a more obstinate transformation of character (Te 94), (Te 277.2), (HL 112.3). For many individuals, especially those who have inherited a craving for stimulants, the moderate use of these beverages serves as a "school" or a foundation for a lifelong habit of drunkenness. Consuming even a few quarts can awaken a dormant appetite that eventually clamors for stronger indulgence (CD 433), (T32 112.2).

From a spiritual and moral perspective, the use of these stimulants is described as a barrier to Christian growth. When the brain is clouded by these substances, reason loses its control, and the individual may be led into various vices, including licentiousness and adultery. A person professing religion who continues to use these drinks will find that their animal passions begin to dominate their higher mental powers, preventing them from growing in grace or cherishing virtue (5T 356.2), (TSDF 15.1).

Consequently, the practical counsel given is one of total abstinence and vigilance. Believers are urged not to keep wine or cider within their sight or reach, as doing so provides a constant temptation for those struggling with an appetite for stimulants (MH 331).

Furthermore, she challenges the idea that there is no harm in producing these items for the market. Instead, she calls for a firm purpose to "touch not, taste not, handle not," arguing that if the small opening made by "harmless" wine and cider were closed, the broader highway to drunkenness would be effectively blocked (TSDF 15.5).

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Ellen White teaches that the wine Jesus produced at the wedding in Cana was entirely different from the fermented, intoxicating beverages common in the world. She explains that this miracle was performed to contribute to the happiness of the household gathering and to manifest His glory to His disciples (SJ 51.4), (CSA 10). The parties involved in the marriage were relatives of Joseph and Mary, and Jesus specifically purposed to attend this family gathering to grace the feast with His presence (2SP 99.1), (DA 144.2). The nature of the wine created by Christ was pure and wholesome, representing the "good wine" that the governor of the feast noted had been kept until the end of the celebration (CSA 10).

This beverage was the unfermented juice of the grape, a product that did not contain the destructive properties of alcohol. By providing this specific type of drink, Jesus set a divine example that aligned with His later teachings on temperance and physical health.

Furthermore, the act of turning water into wine was a demonstration of Christ's creative power, used to meet a practical need during a social occasion. While the ruler of the feast was surprised by the superior quality of the wine, the miracle served a deeper spiritual purpose by confirming the faith of the newly-called disciples (CSA 10). This event marked the beginning of His public miracles and established a precedent for how He would interact with humanity—elevating and purifying social interactions through His divine influence.

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Ellen White distinguishes between the sacred use of music and movement in the Bible and the "fashionable modern dance" of her time. She notes that while some point to David’s dancing before the Lord as a justification for the practice, there is no legitimate ground for such a comparison (CCh 164.2), (PP 707.2). David’s actions were characterized by reverent joy and a desire to exalt God’s holy name, whereas modern dancing is often associated with folly, midnight reveling, and the sacrifice of health and morals for the sake of pleasure (1MCP 313.4), (CCh 164.2). She identifies this modern form of amusement as a device of Satan designed to cause people to forget and dishonor God (PP 707.2).

The spiritual danger of the ballroom lies in its tendency to weaken a person's love for sacred things and diminish their joy in serving God (CCh 164.2). In such assemblies, prayer and songs of praise are felt to be out of place because God is not the object of thought or reverence (1MCP 313.4). This lack of spiritual focus serves as a decisive test for Christians; any amusement that removes the fear and reverence of God from the mind should be avoided (Te 50.3), (PP 707.2).

The account of Salome dancing before King Herod serves as a vivid illustration of the destructive power of such entertainment when combined with intemperance. During a feast characterized by gluttony and wine, Salome’s immodest and enchanting dance captivated the senses of the revelers, leading to the dethronement of reason and judgment (2SP 77.2), (DA 221.3). This display, performed for the amusement of guests who were already dazed by alcohol, excited the lower passions and stripped away self-respect and propriety (Te 50.2), (HLv 142.2). Ultimately, this environment of voluptuous dissipation made it impossible for Herod to make right decisions, leading to his rash oath and the subsequent execution of John the Baptist (Te 49.4), (2SP 78.1).

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