"Tea and Coffee Tea and coffee, as well as tobacco, have an injurious effect upon the system. Tea is intoxicating. Though less in degree, its effect is the same in character as that of spirituous liquors. Coffee has a greater tendency to becloud the intellect and benumb the energies. It is not so powerful as tobacco, but is similar in its effect. The arguments brought against tobacco may also be urged against the use of tea and coffee. SL 32"
"What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s."
EGW's argument against tea and coffee consumption is based on the principle that our bodies are temples of the Holy Spirit and should be used to glorify God, which is the core message of 1 Corinthians 6:19-20.
"Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise."
EGW's comparison of tea and coffee to intoxicating substances aligns with the warning against strong drink in Proverbs 20:1. Both passages address the dangers of substances that can impair judgment and lead to unwise behavior.
"An enormous sum is yearly squandered for this indulgence, while souls are perishing for the word of life. Professed Christians rob God in tithes and offerings, while they offer on the altar of destroying lust, in the use of tobacco, more than they give to relieve the poor or to supply the wants of God's cause. Those who are truly sanctified will overcome every hurtful lust. Then all these channels of needless expense will be turned to the Lord's treasury, and Christians will take the lead in self-denial, in self-sacrifice, and in temperance. Then they will be the light of the world. SL 32.1"
"Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings."
EGW directly references the concept of robbing God in tithes and offerings, which is the central theme of Malachi 3:8. The connection is clear and intentional.
"Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;"
EGW's statement about overcoming hurtful lusts aligns with the principle of abstaining from fleshly lusts that war against the soul, as stated in 1 Peter 2:11. The connection is a direct application of the biblical principle.
"Ye are the light of the world. A city that is set on an hill cannot be hid."
EGW's statement that Christians will be the light of the world echoes the sentiment in Matthew 5:14. While not a direct quote, the thematic parallel is evident.
"When those who are in the habit of using tea, coffee, tobacco, opium, or spirituous liquors are deprived of the accustomed indulgence, they find it impossible to engage with interest and zeal in the worship of God. Divine grace seems powerless to enliven or spiritualize their prayers or their testimonies. These professed Christians should consider the source of their enjoyment. Is it from above, or from beneath? SL 32.3"
"But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."
Both passages deal with the inability of the 'natural' or substance-dependent person to connect with the spiritual. However, the connection is not strong enough to warrant a higher confidence.
"Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."
EGW suggests considering the source of enjoyment, contrasting 'above' and 'beneath.' James 1:17 speaks of good gifts coming 'from above.' While there's a connection, it's not a direct principle, but a possible connection.