Romans 4:13 (KJV): “For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.” 

ABSTRACT

This article delves into the enduring promises God made to Abraham, highlighting their spiritual depth and ultimate fulfillment through faith in Christ at His second coming. It addresses the reasons behind delays in these divine assurances, emphasizing God’s patience for repentance and readiness among His people. Furthermore, it connects these themes to practical health reforms, particularly a shift toward a plant-based diet, as essential preparation for inheriting the eternal kingdom, drawing from Scripture and the writings of Ellen G. White to guide the community in living faithfully amid present truths.

ABRAHAM’S DIVINE PACT!

The promises made to Abraham hold deep spiritual significance for both him and his descendants, extending beyond the literal inheritance of the land of Canaan. Scripture emphasizes that Abraham was promised not only a portion of land but ultimately the inheritance of the entire earth, as seen in Romans 4:13. This promise, however, was not fulfilled solely through the law but through the righteousness of faith, underscoring the spiritual dimension of God’s covenant with His people. God’s promises to Abraham, Isaac, and Jacob were reaffirmed throughout their lives, but none of them lived to see the complete fulfillment of these promises during their lifetimes (Genesis 15:13-15). This delayed fulfillment points to a future time, particularly in connection with Christ’s second coming, when both Abraham and his spiritual seed will inherit the new earth together (Hebrews 11:39). Unity depends on a vital connection with Christ. “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29, KJV). “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Psalm 2:8, KJV). “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work of the third angel’s message” (Testimonies to Ministers and Gospel Workers, p. 116, 1923). “The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head” (Patriarchs and Prophets, p. 366, 1890). Thus, the promise to Abraham symbolizes not only a physical inheritance but a greater spiritual one, which will be realized at the culmination of God’s redemptive plan.

DELAYS IN DIVINE PLAN!

Throughout Scripture, God has given many precious promises to His people. One of the most notable is found in 2 Peter 1:4, which speaks of the divine encouragement God offers to those who seek Him. Among these promises is the hope of a new heaven and a new earth, as emphasized in Matthew 5:5. However, this promise does not refer to the present heaven and earth, but to the one prophesied in 2 Peter 3:13, which is yet to come. This delay is not due to slackness on God’s part, but rather, as Peter states, “The Lord is not slack concerning his promise… but is longsuffering to us-ward, not willing that any should perish” (2 Peter 3:9). This deliberate delay reveals God’s desire that all should come to repentance, providing an opportunity for transformation. Scripture also reveals this idea with “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry” (Habakkuk 2:3, KJV). “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him” (Isaiah 30:18, KJV). “The long-suffering of God is wonderful. Long does justice wait while mercy pleads with the sinner” (Patriarchs and Prophets, p. 276, 1890). “But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay” (The Desire of Ages, p. 32, 1898). Therefore, this waiting period is not a failure of God’s promises, but rather an extension of His grace, ensuring that all who choose can receive eternal life. Could it be that the timing of Christ’s return hinges on our response?

REFLECTIONS ON RETURN!

We often reflect on how the second coming of Christ could have occurred years ago, possibly after pivotal moments like 1888 or even 1844. These reflections echo the fact that the delay in Christ’s return may be related to our own preparedness. Sr. White suggests that “had the church received Christ’s message of righteousness by faith after 1888, He could have returned much earlier”. This insight compels us to evaluate whether we are any more prepared today. The readiness of God’s people seems to play a role in fulfilling the promise of His return. The Lord, in His mercy, waits patiently for us to be ready, to come to repentance, and to reflect His character more fully. Scripture also reveals this idea with “Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord” (Psalm 27:14, KJV). “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31, KJV). “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan, and there establish them a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy, they perished in the desert, and others were raised up to enter the promised land. In like manner, it was not the will of God that the coming of Christ should be so long delayed, and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning, and find in Him a shelter before the wrath of God shall be poured out” (The Great Controversy, p. 458, 1911). “The Lord Jesus will always have a chosen people to serve Him. When the Jewish people rejected Christ, the Prince of life, He took from them the kingdom of God and gave it unto the Gentiles. God will continue to work on this principle with every branch of His work” (Letter 22, 1902, 1902). This calls for serious reflection on how our faith and obedience align with God’s promises. Just as the promise of Christ’s return involves a process of preparation and waiting, the promises given to Abraham reveal a similar pattern of faith and fulfillment.

GOD’S FAITHFUL VOWS!

Abraham, often referred to as the “father of all the faithful” (Galatians 3:7), holds a significant place in both spiritual and literal history. His faith and obedience serve as an example for the community throughout the generations. As children of Abraham, it is crucial to understand and experience the same relationship with God that Abraham had (John 8:39). One of the key aspects of his faith journey is the promises God made to him, particularly the promises of both a spiritual and literal nature. While spiritual promises are frequently discussed, the literal promises, especially concerning the land of Canaan, should not be overlooked. These promises not only provided encouragement to Abraham but also to his descendants on their journey toward the fulfillment of God’s covenant. God’s faithfulness endures forever. “As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee” (Genesis 17:4-6, KJV). “Yea, all kings shall fall down before him: all nations shall serve him” (Psalm 72:11, KJV). “The Lord had made the Israelites the depositaries of sacred truth, to be given to the world” (The Desire of Ages, p. 27, 1898). “God had chosen Israel as His peculiar people, to preserve His truth in the earth” (Patriarchs and Prophets, p. 314, 1890).

One of the most prominent promises made to Abraham was the inheritance of the land of Canaan. In Genesis 12:6-7, as Abraham entered Canaan, God promised him the land and confirmed that it would be given to his descendants. This promise was not only to Abraham’s seed but also to Abraham himself. As affirmed in Genesis 17:8, when God changed Abraham’s name, He reiterated the promise of the land to Abraham and his offspring. This was a literal, tangible promise that extended through generations, as it was passed down to Isaac and Jacob (Genesis 26:1-3). It is vital to note that these promises belong to Jesus Christ, as emphasized in Galatians 3:16, where the seed is identified as Christ. Nonetheless, the land was promised not just to Abraham’s seed but to Abraham himself, confirming that both Abraham and his descendants were partakers in this divine inheritance. God’s word accomplishes its purpose. “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Genesis 22:17-18, KJV). “And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed” (Genesis 28:14, KJV). “Abraham had accepted without question the promise of a son, but he did not wait for God to fulfill His word in His own time and way” (Patriarchs and Prophets, p. 146, 1890). “The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head” (Patriarchs and Prophets, p. 366, 1890).

However, the fulfillment of this promise raises an important question: Was the land ever truly inherited by Abraham during his lifetime? The answer, as indicated by Scripture, is no. In Genesis 37:1, during the time of Jacob, the only piece of land that Abraham ever owned was a burial site that he had purchased (Genesis 23:1-9). The inheritance of the land promised by God was not something that Abraham lived to see fully realized. As Stephen pointed out in his sermon, recorded in Acts 7:2-5, Abraham was never given the land during his lifetime. This fact is significant because it shows that the fulfillment of God’s promises extends beyond the physical lifetime of the faithful. Furthermore, Hebrews 11:39 underscores that none of the faithful, including Abraham, received the full fulfillment of God’s promises during their lifetimes. This reality serves as a reminder that God’s promises are not limited by time and often require a broader, eternal perspective. Faith sustains us in waiting. “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be” (Genesis 49:10, KJV). “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:3, KJV). “Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God” (Patriarchs and Prophets, p. 126, 1890). “The Lord gave the promise to Abraham that he should have Palestine, or the land of Canaan, as an everlasting possession” (Patriarchs and Prophets, p. 133, 1890).

God made it clear to Abraham that the fulfillment of the promise would not occur during his lifetime. According to Genesis 15:13-15, God informed Abraham that his descendants would endure hardship as strangers in a foreign land for 400 years before they would return to inherit the promised land. This delay in the fulfillment of the promise was part of God’s divine plan, and it emphasized that other events needed to unfold before the complete realization of the covenant. Sr. White further elaborates on this principle, explaining that “God’s promises are often delayed, not because He is unfaithful, but because His timing is perfect in the grand scope of His plans”. Abraham’s faith in God’s promises, despite not seeing them fulfilled in his lifetime, becomes a powerful testimony of trust in God’s overarching plan. Patience reveals divine timing. “Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord” (Psalm 27:14, KJV). “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry” (Habakkuk 2:3, KJV). “God permitted Abraham to be sorely tried in order to perfect his faith and to strengthen his trust in the divine promises” (Patriarchs and Prophets, p. 145, 1890). “The long-suffering of God is wonderful. Long does justice wait while mercy pleads with the sinner” (Patriarchs and Prophets, p. 276, 1890).

The promises made to Abraham serve as a powerful reminder of God’s faithfulness and the eternal nature of His covenant. While Abraham did not live to see the complete fulfillment of the land promise, his unwavering faith in God’s word sets an example for all the community. The promises of inheritance extend not only to Abraham’s physical descendants but also to all who share in the faith of Abraham, through Christ (Galatians 3:16). We are called to trust in God’s promises, even when we do not see their fulfillment in our current circumstances, knowing that God’s timing is perfect, and His promises are sure. Scripture also reveals this idea with “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:29, KJV). “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Psalm 2:8, KJV). “But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay” (The Desire of Ages, p. 32, 1898). “It was not the will of God that the coming of Christ should be so long delayed, and His people should remain so many years in this world of sin and sorrow” (The Great Controversy, p. 458, 1911).

BEYOND CANAAN’S BOUNDS!

In the Bible, God’s promise to Abraham extended beyond the physical borders of Canaan, hinting at a much larger, spiritual fulfillment. In Genesis 15:13-15, God explicitly told Abraham that he would not witness the complete fulfillment of His promise in his lifetime. Instead, a series of events were destined to unfold, with Abraham’s descendants being the eventual inheritors of the land. This presents a question: how could the promise of this land be fulfilled if Abraham himself would die before it happened? The answer lies in the recognition that the promise was not confined to a particular time or physical space but stretched across generations and into eternity. It was a promise to both Abraham and his seed, which includes Christ, the true seed of Abraham (Galatians 3:16). This perspective challenges a narrow interpretation of God’s promise and opens the way for understanding it in a broader, more spiritual sense. Eternal hope transcends earthly limits. “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice” (Genesis 22:17-18, KJV). “Yea, all kings shall fall down before him: all nations shall serve him” (Psalm 72:11, KJV). “From the days of Enoch the promise was repeated through patriarchs and prophets, keeping alive the hope of His appearing, and yet He came not” (The Great Controversy, p. 299, 1911). “The Lord gave the promise to Abraham that he should have Palestine, or the land of Canaan, as an everlasting possession” (Patriarchs and Prophets, p. 133, 1890).

The promise made to Abraham was not only about Canaan but about something much greater. Romans 4:13 sheds light on this truth, stating that the real inheritance was not just a portion of earthly land, but the entire world, promised to Abraham through the righteousness of faith. This signifies that the promise was meant to be fulfilled through Christ, making all the children of faith Abraham’s seed (Galatians 3:27-29). This understanding broadens the scope of the original covenant beyond just the physical descendants of Abraham to include all those who believe in Christ, regardless of their lineage. It is a reminder that God’s promises often transcend our limited human understanding and span far beyond what we can immediately see. This promise, which includes the inheritance of the earth made new, will only be fully realized when Christ returns to gather His people and cleanse the earth with fire (2 Peter 3:10). Faith unites us in promise. “As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee” (Genesis 17:4-6, KJV). “And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed” (Genesis 28:14, KJV). “Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God” (Patriarchs and Prophets, p. 126, 1890). “Abraham had accepted without question the promise of a son, but he did not wait for God to fulfill His word in His own time and way” (Patriarchs and Prophets, p. 146, 1890).

Abraham’s relationship to the land of Canaan, as recorded in Patriarchs and Prophets, provides an essential insight into this promise. Despite God’s assurance of an everlasting possession of Canaan, Abraham did not receive any land during his lifetime, except for the burial site he purchased for Sarah (Patriarchs and Prophets, p. 169). Even though Abraham had great wealth, his ultimate hope was not in earthly possessions but in the fulfillment of God’s promise, which he understood would come later. Sr. White explains that the inheritance promised to Abraham was not limited to the occupation of Canaan by his descendants but extended to all who belong to Christ. This promise is rooted in faith and will be fully realized in the earth made new, free from sin (Patriarchs and Prophets, pp. 169-170). The Bible makes it clear that Abraham and his seed were not merely promised a plot of land but the entire world, a world that will be restored to its original perfection after Christ’s return. Divine inheritance awaits restoration. “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be” (Genesis 49:10, KJV). “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:3, KJV). “God permitted Abraham to be sorely tried in order to perfect his faith and to strengthen his trust in the divine promises” (Patriarchs and Prophets, p. 145, 1890). “The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head” (Patriarchs and Prophets, p. 366, 1890).

The ultimate fulfillment of the promise given to Abraham can only occur at Christ’s second coming. As Galatians 3:29 points out, all who are in Christ are heirs of the promise, inheritors of the eternal kingdom. This is not a promise that is bound by the limitations of this current world but is one that looks forward to a world where sin no longer reigns. When God told Abraham that he would not see the fulfillment of this promise in his lifetime (Genesis 15:15), it pointed to a larger reality that Abraham’s inheritance, along with that of all the community, is in the new earth, not in this present world. As Sr. White emphasizes, the delay in the fulfillment of the promise is not a failure of God’s word, for “one day is with the Lord as a thousand years” (2 Peter 3:8). God’s promises are sure, and they will come to pass at the appointed time (Patriarchs and Prophets, pp. 169-170). The meek shall indeed inherit the earth (Psalm 37:11), and this inheritance will be far greater than the earthly land of Canaan. Resurrection brings eternal reward. “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you” (1 Peter 1:3-4, KJV). “For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel” (Colossians 1:5, KJV). “The resurrection of Jesus was a type of the final resurrection of all who sleep in Him” (The Desire of Ages, p. 330, 1898). “The resurrection of the righteous will take place at the second coming of Christ” (The Great Controversy, p. 322, 1911).

God’s promises to Abraham, therefore, extend far beyond his lifetime and the boundaries of ancient Canaan. As Sr. White explains, this promise includes the entire world, renewed and free from sin (Patriarchs and Prophets, pp. 169-170). This understanding elevates the promise from a physical land to an eternal inheritance, one that all the community are part of through their faith in Christ. The promise given to Abraham and his seed will be fulfilled when Christ returns to establish His kingdom on a redeemed and restored earth. Until then, we can take comfort in the fact that God’s promises are never delayed or unfulfilled but will come to pass in His perfect timing. Abraham’s faith in the ultimate fulfillment of this promise serves as an example to all the community, encouraging us to trust in God’s word even when the fulfillment seems distant. Scripture also reveals this idea with “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (Hebrews 11:13-16, KJV). “That being justified by his grace, we should be made heirs according to the hope of eternal life” (Titus 3:7, KJV). “The righteous dead will come forth from their graves glorified, to receive the inheritance prepared for them” (The Great Controversy, p. 647, 1911). “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32, KJV).

The promise of the land given to Abraham was not limited to the earthly territory of Canaan but pointed to a far greater inheritance – the entire world, restored in Christ. Abraham’s faith in this promise, despite not seeing its fulfillment in his lifetime, serves as an example of trusting in God’s eternal plan. God’s word is sure, and His promises, though they may seem delayed, will be fulfilled at the appointed time, culminating in the return of Christ and the establishment of His everlasting kingdom. Eternal life crowns faithful waiting. “For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry” (Habakkuk 2:3, KJV). “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isaiah 40:31, KJV). “From the days of Enoch the promise was repeated through patriarchs and prophets, keeping alive the hope of His appearing, and yet He came not” (The Great Controversy, p. 299, 1911). “The Lord Jesus will always have a chosen people to serve Him. When the Jewish people rejected Christ, the Prince of life, He took from them the kingdom of God and gave it unto the Gentiles. God will continue to work on this principle with every branch of His work” (Letter 22, 1902, 1902).

HOPE IN RESURRECTION!

God made a significant promise to Abraham in Genesis 15:13-18, stating that his descendants would inherit the land after a period of 400 years of affliction. However, God also revealed to Abraham in Genesis 15:15 that he would die before the promises were fulfilled. This raises a fundamental question: how could this promise be realized if Abraham, Isaac, and Jacob were in the grave? The answer lies in their faith and hope in the resurrection, which would allow them to receive the inheritance at Christ’s second coming. This hope, as referenced in Hebrews 11:9-10, suggests that the promise of inheritance is deeply rooted in the belief that God’s covenant will ultimately be fulfilled through resurrection. Resurrection secures eternal heritage. “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city” (Hebrews 11:13-16, KJV). “That being justified by his grace, we should be made heirs according to the hope of eternal life” (Titus 3:7, KJV). “The resurrection of Jesus was a type of the final resurrection of all who sleep in Him” (The Desire of Ages, p. 330, 1898). “The resurrection of the righteous will take place at the second coming of Christ” (The Great Controversy, p. 322, 1911).

Moses, when delivering God’s plan to the Israelites, reaffirmed this hope by reminding them of the covenant made with Abraham, Isaac, and Jacob. He believed that the Messiah’s coming would result in the resurrection of these patriarchs, allowing them to receive the promises of the new earth. Jude 1:14-15 reveals that even in Enoch’s time, the second coming of Christ and the resurrection of the faithful were anticipated. Therefore, Moses was preparing the people not only for their entry into the promised land but also for their ultimate inheritance. It is in this context that God provided a specific diet to the Israelites—a vegetarian diet—to prepare them for translation into the new land. However, as Hebrews 3:19 records, unbelief hindered their acceptance of this diet and other reforms, causing God’s plan to be delayed. Obedience leads to promised rest. “And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified” (Acts 20:32, KJV). “For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel” (Colossians 1:5, KJV). “The righteous dead will come forth from their graves glorified, to receive the inheritance prepared for them” (The Great Controversy, p. 647, 1911). “We believe that the only hope of eternal life for mortal humans lies in the resurrection through the indwelling of the Holy Spirit” (Fundamental Beliefs, p. 1, 1931).

God’s provision of manna, a diet free from flesh foods, was an essential part of His plan to train the Israelites as His chosen people. As Sr. White explains in Ministry of Healing (p. 311), the Israelites were given manna, “the bread of heaven,” to demonstrate God’s ideal diet for humanity. Yet, due to their murmuring and longing for the fleshpots of Egypt, God temporarily permitted the use of animal food, which brought disease and death to many. The Israelites’ discontent with God’s dietary plan, as well as their refusal to embrace other forms of reformation, delayed the fulfillment of God’s promise to them. Similarly, we face the same issue today. As Sr. White notes in Selected Messages, Volume 1 (p. 69), “unbelief, worldliness, unconsecration, and strife among the Lord’s professed people” have delayed the entrance of modern Israel into the heavenly Canaan, just as ancient Israel’s rebellion delayed their entry into the earthly Canaan. Divine nourishment fosters strength. “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink” (Daniel 1:12, KJV). “God gave our first parents the food He designed that the race should eat. It was contrary to His plan to have the life of any creature taken” (Counsels on Diet and Foods, p. 375, 1938). “Flesh meat is not necessary for health or strength. Its use excites the animal propensities to increased activity and strengthen the animal passions” (Testimonies for the Church, vol. 2, p. 63, 1868).

The reluctance to accept reforms, particularly those related to appetite, continues to hinder God’s people today. Sr. White highlights this in Counsels on Health (p. 153), stating that “a large class” will reject any reform that restricts their appetite, favoring taste over reason and health laws. This resistance to reform delays Christ’s return, as the full manifestation of His character in His people is necessary for His coming. White writes in Christ’s Object Lessons (p. 69) that when “the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” The lessons learned from the Israelites’ rejection of God’s dietary plan have significant implications for us today, as we prepare for the climax of all ages and the second coming of Christ. Self-control yields spiritual victory. “Be not among winebibbers; among riotous eaters of flesh” (Proverbs 23:20, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “Those who eat flesh meat disregard God’s directions. They are not sanctified through obedience to his requirements” (Counsels on Health, p. 575, 1923). “Vegetables, fruits, and grains should compose our diet. Not an ounce of flesh-meat should enter our stomachs. The eating of flesh is unnatural” (Counsels on Diet and Foods, p. 380, 1938).

VEGETARIANISM QUERY!

It is crucial to examine why the issue of diet, particularly vegetarianism, is not to be made a test of fellowship. Although God provided clear guidance on diet as part of His reformation plan, Sr. White emphasized in 1909 that vegetarianism should not be used as a measure of one’s faith or church membership. The following section will explore the question of making vegetarianism a test of fellowship within the broader context of health reform and spiritual preparedness. Diet influences unity. “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak” (Romans 14:21, KJV). “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “While we do not make the use of flesh meat a test, while we do not want to force any one to give up the use of flesh meat, yet it is our duty to request that no minister of the conference shall make light of or oppose the message of health reform” (Letter 48, 1902, 1902). “The diet reform should be progressive. As disease in animals increases, the use of milk and eggs will become more and more unsafe” (Ministry of Healing, p. 320, 1905).

Considering the significant role that diet played in Israel’s preparation for inheriting the promised land, it might seem logical to make vegetarianism a test of fellowship for the community. However, Ellen G. White’s counsel suggests otherwise. In Testimonies for the Church, Volume 9 (p. 159), Sr. White cautioned against making vegetarianism a requirement for fellowship, noting that this reform should not become a stumbling block for those seeking to grow spiritually. She stated that while a vegetarian diet is beneficial for physical and spiritual well-being, it is not to be imposed as a condition of fellowship. This perspective recognizes the importance of health reform without alienating individuals who may not yet be ready to adopt such practices fully. Grace guides gradual change. “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink” (Daniel 1:12, KJV). “In some cases the use of a small amount of animal food becomes a necessity in order to sustain the system when a change of diet is made” (Letter 102, 1901, 1901). “Where plenty of good milk and fruit can be obtained there is rarely any excuse for eating animal food” (Testimonies for the Church, vol. 2, p. 404, 1868).

The reason for not making vegetarianism a test of fellowship is rooted in the principles of grace and gradual growth. Sr. White emphasized that individuals should be guided by personal conviction and the Holy Spirit in their health choices. In Counsels on Diet and Foods (p. 206), she advised that people be educated about the benefits of a vegetarian diet, but also that they should be given the freedom to make their own choices in matters of diet. Imposing strict dietary rules as a test of fellowship could lead to legalism and a focus on outward behavior rather than inward transformation. True reform, according to Sr. White, comes from a change of heart and mind, not merely the adoption of external practices. Freedom fosters true reform. “Be not among winebibbers; among riotous eaters of flesh” (Proverbs 23:20, KJV). “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak” (Romans 14:21, KJV). “If it is the duty of the church to abstain from swine’s flesh, God will discover it to more than two or three. He will teach His church their duty” (Testimonies for the Church, vol. 1, p. 207, 1859). “Flesh meat is not necessary for health or strength. Its use excites the animal propensities to increased activity and strengthen the animal passions” (Testimonies for the Church, vol. 2, p. 63, 1868).

Moreover, Sr. White’s counsel on health reform reflects her broader understanding of the Christian Walk, which involves patience, grace, and the recognition that individuals are at different stages in their spiritual journey. In Ministry of Healing (p. 147), she explained that health reform should be introduced gradually, allowing people time to understand and appreciate its benefits. This approach fosters a spirit of cooperation and openness, rather than creating division or judgment among the community. By avoiding the imposition of vegetarianism as a test of fellowship, the church can encourage health reform in a way that promotes unity and spiritual growth. Patience builds community harmony. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “Those who eat flesh meat disregard God’s directions. They are not sanctified through obedience to his requirements” (Counsels on Health, p. 575, 1923). “Vegetables, fruits, and grains should compose our diet. Not an ounce of flesh-meat should enter our stomachs. The eating of flesh is unnatural” (Counsels on Diet and Foods, p. 380, 1938).

While the Bible and Ellen G. White’s writings emphasize the importance of a healthy diet, including vegetarianism, this practice is not to be made a test of fellowship. Instead, the focus should be on educating the community about the benefits of health reform, encouraging them to make informed decisions based on personal conviction and the guidance of the Holy Spirit. By following this approach, the church can maintain a spirit of unity and support the spiritual and physical well-being of its members as they prepare for Christ’s soon return. Scripture also reveals this idea with “And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you” (Leviticus 11:7-8, KJV). “Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels” (Isaiah 65:4, KJV). “Swine, although one of the most common articles of diet, are unfit for food. God did not prohibit the Hebrews from eating swine’s flesh merely to show His authority, but because it was not a proper article of food for man. It would fill the system with scrofula, and especially in that warm climate produced leprosy, and disease of various kinds” (Spiritual Gifts, vol. 4a, p. 124, 1864). “Children are allowed to eat flesh-meats, spices, butter, cheese, pork, rich pastry, and condiments generally. They are also allowed to eat irregularly and between meals of unhealthful food” (Testimonies for the Church, vol. 3, p. 136, 1872).

PRESENT TRUTH POWER!

Present truth is a vital concept for understanding the development of Christian faith throughout history. According to 2 Peter 1:12, the teachings of God are timeless, yet certain truths emerge as particularly relevant during specific periods in history. Sr. White emphasizes the role of present truth, explaining that “there is a present truth for the church today”. This underscores the idea that certain truths become a test of faith for the church based on the needs and conditions of their time. For example, in the days of Martin Luther, justification by faith was a present truth, while the Sabbath was not yet a test for Christians. Luther, a man called by God to advance the Reformation, had received light on the Sabbath issue, but he rejected it. His story reveals that while truth remains constant, its application can differ depending on prophetic timing. Truth evolves with divine guidance. “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (John 16:13, KJV). “Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day” (Psalm 25:5, KJV). “The Lord Jesus will always have a chosen people to serve Him. When the Jewish people rejected Christ, the Prince of life, He took from them the kingdom of God and gave it unto the Gentiles. God will continue to work on this principle with every branch of His work” (Letter 22, 1902, 1902). “Great Controversy should be very widely circulated. It contains the story of the past, the present, and the future. In its outline of the closing scenes” (Letter 281, 1905, 1905).

Luther’s rejection of the Sabbath doctrine highlights the complexity of adhering to all facets of Biblical truth. Historian John Andrews recounts how Carlstadt, a contemporary of Luther, upheld the Sabbath as a divine command from the Old Testament, yet Luther resisted this belief, asserting that Christians were free to observe any day if they were consistent (History of the Sabbath, p. 460). Luther’s firm stance against Carlstadt’s views can be seen in his book Against the Celestial Prophets, where he admits that Carlstadt would force Sunday to give way to Saturday if his teachings continued. Luther feared that adherence to the Sabbath would lead Christians into a “legal and Judaizing religion,” which he saw as a regression from the gospel’s freedom (History of the Sabbath, p. 460). This strong opposition shows Luther’s resistance to accepting the Sabbath as part of our duty. However, his rejection of this truth does not indicate that he was rejected by God. His work in the Reformation was essential for his time, even if he did not fully embrace the Sabbath. Revelation unfolds progressively. “And ye shall know the truth, and the truth shall make you free” (John 8:32, KJV). “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). “The Lord gave the promise to Abraham that he should have Palestine, or the land of Canaan, as an everlasting possession” (Patriarchs and Prophets, p. 133, 1890). “The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpent’s head” (Patriarchs and Prophets, p. 366, 1890).

Though Luther failed to accept the Sabbath doctrine, Sr. White clarifies that this was not a point of judgment during his era. She states, “The present test on the Sabbath could not come until the mediation of Jesus in the holy place was finished and He had passed within the second veil”. Christians before 1844, who had not kept the Sabbath, rested in hope because they were not tested on that point of faith. The prophetic timeline indicated when the Sabbath would become a test for God’s people, emphasizing the importance of prophecy in understanding present truth. Luther and others before him were not held accountable for the Sabbath because the test of their time was focused on other truths, particularly justification by faith. It was not until later generations that the Sabbath became a test of faith, following the fulfillment of prophecy. Prophecy directs timely obedience. “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (John 16:13, KJV). “Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day” (Psalm 25:5, KJV). “Great Controversy should be very widely circulated. It contains the story of the past, the present, and the future. In its outline of the closing scenes” (Letter 281, 1905, 1905). “Abraham had accepted without question the promise of a son, but he did not wait for God to fulfill His word in His own time and way” (Patriarchs and Prophets, p. 146, 1890).

The role of prophecy in determining present truth cannot be overstated. Peter asserts the value of prophecy in 2 Peter 1:16-19, emphasizing that prophetic revelation holds more weight than even personal experience. The proper timing of the Sabbath test was revealed through prophecy, and to impose this test prematurely would have been misguided. Prophecy acts as a divine guide, ensuring that each generation of the community is tested on the truths relevant to their time. Sr. White’s writings remind us that the present truth for one generation may not be the present truth for another, which is why it is critical to base our beliefs and actions on the record of prophecy rather than personal interpretation. The importance of prophecy in understanding God’s timing illustrates why Luther’s rejection of the Sabbath was not an error to be condemned, but rather an example of how present truth evolves. Divine light illuminates paths. “And ye shall know the truth, and the truth shall make you free” (John 8:32, KJV). “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). “The Lord Jesus will always have a chosen people to serve Him. When the Jewish people rejected Christ, the Prince of life, He took from them the kingdom of God and gave it unto the Gentiles. God will continue to work on this principle with every branch of His work” (Letter 22, 1902, 1902). “God permitted Abraham to be sorely tried in order to perfect his faith and to strengthen his trust in the divine promises” (Patriarchs and Prophets, p. 145, 1890). Transitioning to another example of present truth involves considering how we have dealt with the consumption of pork. As with the Sabbath, the issue of dietary laws has evolved over time, based on prophecy and the conditions of each era.

FLESH FOODS FELLOWSHIP!

The discussion of dietary reforms in the context of spiritual health has long been a subject of interest, especially regarding the consumption of flesh foods. At one point, the use of swine’s flesh was not a test of faith among the community, but as divine guidance unfolded, it became clear that abstinence from certain foods was crucial for spiritual well-being. The evolving instruction about diet, particularly swine’s flesh, serves as a lesson in God’s timing and revelation. Let’s examine how the instructions concerning dietary choices, specifically the consumption of pork, have been presented as a test of fellowship when the time was right for God’s people to receive it. Guidance adapts to revelation. “And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you” (Leviticus 11:7-8, KJV). “Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels” (Isaiah 65:4, KJV). “Swine, although one of the most common articles of diet, are unfit for food. God did not prohibit the Hebrews from eating swine’s flesh merely to show His authority, but because it was not a proper article of food for man. It would fill the system with scrofula, and especially in that warm climate produced leprosy, and disease of various kinds” (Spiritual Gifts, vol. 4a, p. 124, 1864). “Children are allowed to eat flesh-meats, spices, butter, cheese, pork, rich pastry, and condiments generally. They are also allowed to eat irregularly and between meals of unhealthful food” (Testimonies for the Church, vol. 3, p. 136, 1872).

In the early years of the Adventist movement, the use of swine’s flesh was not immediately made a test for the community. According to Sr. White’s Testimonies for the Church (1:206-207), God would reveal dietary restrictions to His people in due time. In 1858, the message was clear that abstaining from pork was not yet required of all the community. However, the need for nourishing, strengthening food was emphasized, particularly for those laboring in the ministry. Sr. White asserted that if God intended His church to abstain from swine’s flesh, He would make it known to the entire body of the community. This highlights the principle that God reveals His will gradually as His people can bear it, preventing unnecessary burdens from being imposed prematurely. Timing honors readiness. “Be not among winebibbers; among riotous eaters of flesh” (Proverbs 23:20, KJV). “Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink” (Daniel 1:12, KJV). “In some cases the use of a small amount of animal food becomes a necessity in order to sustain the system when a change of diet is made” (Letter 102, 1901, 1901). “Where plenty of good milk and fruit can be obtained there is rarely any excuse for eating animal food” (Testimonies for the Church, vol. 2, p. 404, 1868).

The transition from an advisory stance on pork to a firm prohibition reflects God’s wisdom in timing. By 1905, the prohibition of swine’s flesh became unequivocal, with clear health reasons cited for abstaining. Sr. White wrote, “The tissues of the swine swarm with parasites” and emphasized that swine were scavengers unfit for human consumption (White, Ministry of Healing, pp. 313-314). This prohibition was based on the recognition that the flesh of scavengers carried significant health risks, impairing both physical and spiritual well-being. As we received more light on the subject, they were able to fully understand the consequences of consuming swine’s flesh, enabling the church to unite in adopting the prohibition. Health demands discernment. “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak” (Romans 14:21, KJV). “Those who eat flesh meat disregard God’s directions. They are not sanctified through obedience to his requirements” (Counsels on Health, p. 575, 1923). “Vegetables, fruits, and grains should compose our diet. Not an ounce of flesh-meat should enter our stomachs. The eating of flesh is unnatural” (Counsels on Diet and Foods, p. 380, 1938).

Even as dietary reform progressed, Sr. White cautioned against making the consumption of flesh foods a rigid test of fellowship in certain contexts. She stated, “We are not to make the use of flesh food a test of fellowship, but we should consider the influence that professed believers who use flesh foods have over others” (White, Testimonies for the Church, 9:159-160). This advice underscores the balance between upholding health principles and being mindful of the conditions that individuals may face. Sr. White recognized that certain geographic and socio-economic circumstances might limit access to an ideal diet, and that making strict dietary requirements a condition of fellowship could hinder the gospel’s reach. Therefore, while it was important to advocate for healthful living, it was equally crucial to do so in a manner that took into consideration the real-life situations of the community. Compassion tempers principles. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “While we do not make the use of flesh meat a test, while we do not want to force any one to give up the use of flesh meat, yet it is our duty to request that no minister of the conference shall make light of or oppose the message of health reform” (Letter 48, 1902, 1902). “The diet reform should be progressive. As disease in animals increases, the use of milk and eggs will become more and more unsafe” (Ministry of Healing, p. 320, 1905).

The statement, “the time has not yet come,” found in Testimonies for the Church (9:163), signals that there would be a future point when even stricter dietary measures might be called for. Sr. White expressed the importance of preaching a practical gospel, especially to the poor, and acknowledged that pushing the most stringent health reforms prematurely could cause harm rather than good. The idea that “the time has not yet come” implies that a transition toward a stricter diet was part of the church’s progressive journey. As the health message continued to be revealed, there would come a time when abstaining from flesh foods entirely would align with the church’s mission to promote health and spiritual growth. Progression marks maturity. “And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you” (Leviticus 11:7-8, KJV). “Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels” (Isaiah 65:4, KJV). “Swine, although one of the most common articles of diet, are unfit for food. God did not prohibit the Hebrews from eating swine’s flesh merely to show His authority, but because it was not a proper article of food for man. It would fill the system with scrofula, and especially in that warm climate produced leprosy, and disease of various kinds” (Spiritual Gifts, vol. 4a, p. 124, 1864). “Children are allowed to eat flesh-meats, spices, butter, cheese, pork, rich pastry, and condiments generally. They are also allowed to eat irregularly and between meals of unhealthful food” (Testimonies for the Church, vol. 3, p. 136, 1872).

The topic of dietary reform in our faith community demonstrates a clear pattern of God’s guidance being revealed in stages, as His people were able to bear it. The initial caution against making pork consumption a test of fellowship evolved into a firm prohibition, grounded in health concerns. However, Sr. White’s counsel to avoid imposing extreme dietary rules prematurely reflects her understanding of God’s timing and compassion for the diverse circumstances of the community. As the church grows in its understanding of health and spiritual well-being, it continues to learn that dietary choices are deeply connected to both physical and spiritual vitality, and that the time will come when even more rigorous dietary reforms may be required for the people of God. Scripture also reveals this idea with “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “Be not among winebibbers; among riotous eaters of flesh” (Proverbs 23:20, KJV). “God gave our first parents the food He designed that the race should eat. It was contrary to His plan to have the life of any creature taken” (Counsels on Diet and Foods, p. 375, 1938). “Flesh meat is not necessary for health or strength. Its use excites the animal propensities to increased activity and strengthen the animal passions” (Testimonies for the Church, vol. 2, p. 63, 1868).

This gradual revelation serves as a reminder that God’s will is not imposed all at once but unfolds as His people are prepared to receive it. The balance between promoting health reform and being mindful of the different conditions in which the community live remains central to the church’s mission. The prophetic message suggests that, in time, the use of flesh foods may be more strictly regulated, but until then, God’s people are called to move forward in unity, guided by the light they have been given. But why was it not the time for meat to be made a test of fellowship back then?

MEAT REFORM CALL!

Sr. White’s writings consistently urge the transition from a meat-based diet to a plant-based one, highlighting the spiritual and physical benefits of such a lifestyle. Throughout the years, her counsel evolved, calling for a gradual shift towards a diet that aligns with God’s original plan for humanity. Let’s explore her guidance on this dietary reform, examine why immediate change was not mandated, and address the future necessity of adopting a fully plant-based diet. Reform restores divine design. “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink” (Daniel 1:12, KJV). “Vegetables, fruits, and grains should compose our diet. Not an ounce of flesh-meat should enter our stomachs. The eating of flesh is unnatural” (Counsels on Diet and Foods, p. 380, 1938). “Those who eat flesh meat disregard God’s directions. They are not sanctified through obedience to his requirements” (Counsels on Health, p. 575, 1923).

Sr. White’s early writings emphasize the importance of reducing meat consumption and shifting towards a plant-based diet. In Counsels on Diet and Foods (1884), she notes, “We are built up from that which we eat. Shall we strengthen the animal passions by eating animal food? … It is high time that we were educating ourselves to subsist upon fruits, grains, and vegetables” (p. 407). Her clear direction here shows that the consumption of meat fuels undesirable physical and spiritual consequences, and a transition to plant-based foods is essential for those aiming to honor God’s design. The support she provides, both scientific and spiritual, backs the notion that abstaining from meat aligns with God’s original plan, thus promoting better health and stronger moral integrity. Her focus shows concern not just for physical well-being but also for the cultivation of temperance and spiritual clarity, as animal foods stir animalistic tendencies. By educating the body and mind to prefer wholesome plant-based foods, the community would be restored to the purity and health God intended. Education empowers change. “Be not among winebibbers; among riotous eaters of flesh” (Proverbs 23:20, KJV). “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak” (Romans 14:21, KJV). “Flesh meat is not necessary for health or strength. Its use excites the animal propensities to increased activity and strengthen the animal passions” (Testimonies for the Church, vol. 2, p. 63, 1868). “God gave our first parents the food He designed that the race should eat. It was contrary to His plan to have the life of any creature taken” (Counsels on Diet and Foods, p. 375, 1938).

As time progressed, Sr. White’s admonitions became more urgent. In 1890, she reinforced the need for us to gradually eliminate meat from their diet, urging those connected to health institutions to lead by example in this reform. She wrote, “Again and again I have been shown that God is trying to lead us back, step by step, to His original design, – that man should subsist upon the natural products of the earth” (Christian Temperance and Bible Hygiene, p. 119). This highlights God’s intentional plan for humanity’s diet, designed to consist of the earth’s natural products. The backing for this transition points to the practice of meat-eating as being incompatible with the light given by God for the end times. Sr. White’s insight reveals her belief that, by shifting their diets, God’s people can help influence others, setting a moral and practical example. Her consistent message—gradual change and intentional reform—showcases her understanding of the human need for time to adjust to significant lifestyle changes. Urgency calls for action. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “The diet reform should be progressive. As disease in animals increases, the use of milk and eggs will become more and more unsafe” (Ministry of Healing, p. 320, 1905). “Where plenty of good milk and fruit can be obtained there is rarely any excuse for eating animal food” (Testimonies for the Church, vol. 2, p. 404, 1868).

By 1898, Sr. White’s counsel grew even more pointed. She stated, “The Lord would bring His people into a position where they will not touch or taste the flesh of dead animals” (Counsels on Diet and Foods, p. 411). Her use of assertive language shows that this change is not merely optional but a vital step for God’s commandment-keeping people. She warns that soon it will not be safe to consume any animal products, including milk, because of increasing disease and contamination. The backing presented here points to a future where reliance on animal products is no longer feasible or safe. Sr. White’s insight reinforces the necessity of obedience to God’s commands for protection and blessing. Sr. White’s call to action underscores the urgency of dietary reform, positioning it as an essential part of spiritual preparation for Christ’s second coming. Obedience ensures safety. “And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you” (Leviticus 11:7-8, KJV). “Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels” (Isaiah 65:4, KJV). “Swine, although one of the most common articles of diet, are unfit for food. God did not prohibit the Hebrews from eating swine’s flesh merely to show His authority, but because it was not a proper article of food for man. It would fill the system with scrofula, and especially in that warm climate produced leprosy, and disease of various kinds” (Spiritual Gifts, vol. 4a, p. 124, 1864). “Children are allowed to eat flesh-meats, spices, butter, cheese, pork, rich pastry, and condiments generally. They are also allowed to eat irregularly and between meals of unhealthful food” (Testimonies for the Church, vol. 3, p. 136, 1872).

Despite Sr. White’s clear guidance on the future of diet reform, she acknowledged that the immediate discontinuation of meat consumption was not yet practical in her earlier years. In Counsels on Diet and Foods (1884), she explained, “There is no excuse for it but a depraved, perverted appetite. You may ask, Would you do away entirely with meat eating? I answer, It will eventually come to this, but we are not prepared for this step just now” (p. 407). Her direction illustrates that while the ultimate goal is clear, the timing of its fulfillment requires patience and gradual adaptation. Her backing suggests that humanity, in its present state, was not spiritually or physically prepared to eliminate meat entirely at that time. Insight on this passage reveals her understanding of the challenges associated with changing long-standing habits and cultural practices. This insight explains why meat was not immediately made a test of fellowship, acknowledging that individuals needed time to adjust to such a radical shift in diet. Gradual steps build endurance. “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak” (Romans 14:21, KJV). “Be not among winebibbers; among riotous eaters of flesh” (Proverbs 23:20, KJV). “Those who eat flesh meat disregard God’s directions. They are not sanctified through obedience to his requirements” (Counsels on Health, p. 575, 1923). “Vegetables, fruits, and grains should compose our diet. Not an ounce of flesh-meat should enter our stomachs. The eating of flesh is unnatural” (Counsels on Diet and Foods, p. 380, 1938).

Sr. White recognized that while the elimination of meat was necessary for spiritual growth and health, people were not ready to fully adopt this reform. She noted that the body and mind had been conditioned to depend on meat, and this dependency would require a phased approach to break. In Testimonies for the Church, she wrote, “It was not yet the time for this step, as God, in His wisdom, understood the human need for gradual change” (vol. 9, p. 159). Sr. White’s direction here demonstrates her practical understanding of human nature. The backing lies in the fact that habits are formed over time and cannot be undone abruptly without causing distress. Her insight suggests that God, in His mercy, allowed for a period of transition, guiding His people step by step toward a plant-based diet. This gradual approach was necessary to prevent overwhelming resistance and to ensure that the reform would be embraced wholeheartedly. Mercy accommodates humanity. “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “God gave our first parents the food He designed that the race should eat. It was contrary to His plan to have the life of any creature taken” (Counsels on Diet and Foods, p. 375, 1938). “Flesh meat is not necessary for health or strength. Its use excites the animal propensities to increased activity and strengthen the animal passions” (Testimonies for the Church, vol. 2, p. 63, 1868).

As the future unfolds, Sr. White’s warnings about the dangers of consuming animal products have only become more relevant. In 1905, she stated, “We shall soon reach a time when we must understand the meaning of a simple diet. The time is not far hence when we shall be obliged to adopt a diet very different from our present diet” (Medical Ministry, p. 281). Her direction foreshadows a future where reliance on animal products will no longer be safe or sustainable due to disease and environmental degradation. The backing presented aligns with current concerns about food safety and the environmental impact of animal agriculture. White’s insight points to a future where God’s people will need to rely on the natural products of the earth, as originally intended, to avoid the consequences of a contaminated food supply. Future demands simplicity. “Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink” (Daniel 1:12, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “The diet reform should be progressive. As disease in animals increases, the use of milk and eggs will become more and more unsafe” (Ministry of Healing, p. 320, 1905). “In some cases the use of a small amount of animal food becomes a necessity in order to sustain the system when a change of diet is made” (Letter 102, 1901, 1901).

Sr. White’s counsel on diet reform presents a clear path toward eliminating meat consumption in preparation for Christ’s return. Her writings emphasize the spiritual and physical benefits of a plant-based diet, the gradual nature of reform, and the urgency of adopting this lifestyle in the future. While the transition was not immediately feasible in her time, Sr. White’s guidance offers a roadmap for God’s people to follow as they prepare for the final events of Earth’s history. Through patience, education, and a commitment to God’s plan, the community can align their diets with divine principles, ensuring both physical health and spiritual readiness for the second coming of Christ. Scripture also reveals this idea with “And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you” (Leviticus 11:7-8, KJV). “Which remain among the graves, and lodge in the monuments, which eat swine’s flesh, and broth of abominable things is in their vessels” (Isaiah 65:4, KJV). “Swine, although one of the most common articles of diet, are unfit for food. God did not prohibit the Hebrews from eating swine’s flesh merely to show His authority, but because it was not a proper article of food for man. It would fill the system with scrofula, and especially in that warm climate produced leprosy, and disease of various kinds” (Spiritual Gifts, vol. 4a, p. 124, 1864). “Children are allowed to eat flesh-meats, spices, butter, cheese, pork, rich pastry, and condiments generally. They are also allowed to eat irregularly and between meals of unhealthful food” (Testimonies for the Church, vol. 3, p. 136, 1872).

HEALTH REFORM JOURNEY!

In the early 1900s, health reform was a central issue within our faith community, yet making vegetarianism a test of fellowship was not feasible at that time. Many church leaders, including delegates of the General Conference, were still consuming meat. As noted in the 1901 General Conference delegation session, Sr. White urged that “the flesh of animals is not the proper food” and that a diet of meat “cultivates the animal passions” (Counsels on Diet and Foods, pp. 390-391). While this message called for a shift away from meat consumption, the leaders themselves had not yet fully adopted the health reforms they were advocating. Therefore, making meat abstinence a test for new members would have been unrealistic and premature, as the leadership needed to embrace this change first. Leadership sets the example. “Be not among winebibbers; among riotous eaters of flesh” (Proverbs 23:20, KJV). “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak” (Romans 14:21, KJV). “While we do not make the use of flesh meat a test, while we do not want to force any one to give up the use of flesh meat, yet it is our duty to request that no minister of the conference shall make light of or oppose the message of health reform” (Letter 48, 1902, 1902). “The diet reform should be progressive. As disease in animals increases, the use of milk and eggs will become more and more unsafe” (Ministry of Healing, p. 320, 1905).

The rejection of health reform by church leaders at the time led to further challenges. In the very next General Conference session, God delivered a stern warning to the church, stating that rejecting health reform equated to rejecting divine guidance. According to the General Conference Bulletin (April 6, 1903), some leaders opposed Dr. Kellogg, a proponent of health reform, making his work “as hard as possible” and dismissing it as merely his personal agenda. This resistance to change created division within the church and hindered the acceptance of health reform. Sr. White further asserted that God “gave the light on health reform, and those who rejected it rejected God” (General Conference Bulletin, 1903, p. 24). The resistance demonstrated the difficulty of implementing health reform as a doctrinal standard when many leaders were not prepared to support or live by these changes. Rejection blocks progress. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “God gave our first parents the food He designed that the race should eat. It was contrary to His plan to have the life of any creature taken” (Counsels on Diet and Foods, p. 375, 1938). “Flesh meat is not necessary for health or strength. Its use excites the animal propensities to increased activity and strengthen the animal passions” (Testimonies for the Church, vol. 2, p. 63, 1868).

Another factor in why vegetarianism could not be a test of fellowship at that time was that the movement for health reform had to begin with the ministers themselves. Sr. White emphasized that “ministers must be converted before they can strengthen their brethren” (Testimonies for the Church, Vol. 1, pp. 469-470). Ministers were called to adopt the health reforms personally and lead by example. Until church leaders fully embraced these changes, they could not credibly impose dietary restrictions on the general membership. Health reform, as Sr. White noted, was “connected with the third angel’s message,” and it was critical for the ministers to incorporate this reform into their lives before urging others to follow suit (Testimonies for the Church, Vol. 1, p. 470). Conversion starts within. “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink” (Daniel 1:12, KJV). “Vegetables, fruits, and grains should compose our diet. Not an ounce of flesh-meat should enter our stomachs. The eating of flesh is unnatural” (Counsels on Diet and Foods, p. 380, 1938). “Those who eat flesh meat disregard God’s directions. They are not sanctified through obedience to his requirements” (Counsels on Health, p. 575, 1923).

Additionally, the gospel of health was seen as an integral part of the church’s message, but its promotion faced significant opposition from those in positions of influence. Ellen G. White pointed out that “the gospel of health has able advocates, but their work has been made very hard because so many ministers… have failed to give the question of health reform its proper attention” (Testimonies for the Church, Vol. 6, p. 327). Many leaders did not recognize the importance of health reform in its relationship to the larger mission of the church, treating it as a peripheral issue rather than a core component of spiritual well-being. Despite this, God continued to bless the health work, providing prosperity to those who adhered to it. This further indicated that the church’s full acceptance of health reform, including vegetarianism, would come gradually as more leaders embraced and promoted these principles. Advocacy overcomes opposition. “Be not among winebibbers; among riotous eaters of flesh” (Proverbs 23:20, KJV). “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak” (Romans 14:21, KJV). “Flesh meat is not necessary for health or strength. Its use excites the animal propensities to increased activity and strengthen the animal passions” (Testimonies for the Church, vol. 2, p. 63, 1868). “God gave our first parents the food He designed that the race should eat. It was contrary to His plan to have the life of any creature taken” (Counsels on Diet and Foods, p. 375, 1938).

The transformation toward a vegetarian diet and overall health reform was seen as a necessary step for the church to be presented as “a glorious church, not having spot, or wrinkle, or any such thing” (Ephesians 5:27, KJV). According to Sr. White, the perfection of the church required a cleansing of appetites and the practice of self-denial regarding unhealthy foods, including meat. Those who had received instruction about the “evils of flesh foods, tea, and coffee” were expected to make a covenant with God, refraining from indulging in harmful dietary habits (Testimonies for the Church, Vol. 9, pp. 153-154). This purification process was necessary for God’s people to stand before Him as a perfected church. As such, adopting health reform practices was a progressive journey, one that began with individual conviction and spread through the leadership and membership of the church. Purification perfects the body. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “The diet reform should be progressive. As disease in animals increases, the use of milk and eggs will become more and more unsafe” (Ministry of Healing, p. 320, 1905). “In some cases the use of a small amount of animal food becomes a necessity in order to sustain the system when a change of diet is made” (Letter 102, 1901, 1901).

It was not the right time to make vegetarianism a test of fellowship in the early 1900s because the church leadership had not yet fully adopted health reform. Sr. White’s messages emphasized that health reform must begin with the ministers before it could be imposed on the general membership. Resistance from key leaders, who either rejected or downplayed the importance of health reform, further delayed its acceptance. However, as more leaders and members embraced these principles, the movement gained momentum. Ultimately, the church would grow into a “glorious church” through the self-denial and purification called for in health reform, aligning physical health with spiritual readiness for Christ’s return. Scripture also reveals this idea with “And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat” (Genesis 1:29, KJV). “Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink” (Daniel 1:12, KJV). “God gave our first parents the food He designed that the race should eat. It was contrary to His plan to have the life of any creature taken” (Counsels on Diet and Foods, p. 375, 1938). “Those who eat flesh meat disregard God’s directions. They are not sanctified through obedience to his requirements” (Counsels on Health, p. 575, 1923).

Sr. White also emphasized the importance of preserving the body in the best condition. She noted, “It is a duty to know how to preserve the body in the very best condition of health, and it is a sacred duty to live up to the light which God has graciously given” (Counsels on Diet and Foods, p. 27). This underscores the biblical responsibility to maintain one’s physical well-being as part of spiritual stewardship. Stewardship honors creation. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “Vegetables, fruits, and grains should compose our diet. Not an ounce of flesh-meat should enter our stomachs. The eating of flesh is unnatural” (Counsels on Diet and Foods, p. 380, 1938). “Flesh meat is not necessary for health or strength. Its use excites the animal propensities to increased activity and strengthen the animal passions” (Testimonies for the Church, vol. 2, p. 63, 1868).

FINAL FAITHFUL CALL!

It is a sacred responsibility to maintain our bodies in the best possible condition, as neglecting the health of our being equates to violating God’s law. Sr. White (1868) asserts that “it is just as much sin to violate the laws of our being as to break one of the Ten Commandments” (Testimonies for the Church, Vol. 2, pp. 70-71). This highlights the need for discipline in health practices, as disregarding the light given by God not only lessens physical vitality but also diminishes our spiritual strength to serve Him fully. Such neglect, in turn, reduces our ability to glorify God with all our mind, heart, and strength. Therefore, a balanced and health-conscious lifestyle is integral to faithful living, ensuring we are prepared for the promise of immortality. Discipline yields vitality. “Be not wise in thine own eyes: fear the Lord, and depart from evil. It shall be health to thy navel, and marrow to thy bones” (Proverbs 3:7-8, KJV). “Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth” (3 John 1:2, KJV). “Those who eat flesh meat disregard God’s directions. They are not sanctified through obedience to his requirements” (Counsels on Health, p. 575, 1923). “Vegetables, fruits, and grains should compose our diet. Not an ounce of flesh-meat should enter our stomachs. The eating of flesh is unnatural” (Counsels on Diet and Foods, p. 380, 1938).

Despite the challenges posed by sin and rebellion, God will always have a remnant that faithfully carries His truth. Sr. White warns that while some may abandon their sacred duty, they cannot obstruct the forward march of God’s truth (Testimonies to Ministers, p. 411). Even when Satan seeks to silence reproach and correction, God empowers individuals to proclaim His word with power and conviction. These individuals will remain steadfast in showing the people their transgressions, carrying the ark of truth despite opposition. As White emphasizes, “The truth will not be diminished or lose its power in their hands” (Testimonies for the Church, Vol. 5, pp. 76-78). In this, God’s work continues unabated, as He raises up men prepared to fulfill His divine purposes. Truth triumphs eternally. “And ye shall know the truth, and the truth shall make you free” (John 8:32, KJV). “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come” (John 16:13, KJV). “The Lord Jesus will always have a chosen people to serve Him. When the Jewish people rejected Christ, the Prince of life, He took from them the kingdom of God and gave it unto the Gentiles. God will continue to work on this principle with every branch of His work” (Letter 22, 1902, 1902). “Great Controversy should be very widely circulated. It contains the story of the past, the present, and the future. In its outline of the closing scenes” (Letter 281, 1905, 1905).

As bearers of truth, the congregation also has a vital duty, particularly on the Day of Atonement, to reflect upon their sins and seek God’s forgiveness. Reflection invites mercy. “Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day” (Psalm 25:5, KJV). “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ” (Ephesians 4:15, KJV). “God permitted Abraham to be sorely tried in order to perfect his faith and to strengthen his trust in the divine promises” (Patriarchs and Prophets, p. 145, 1890). “The long-suffering of God is wonderful. Long does justice wait while mercy pleads with the sinner” (Patriarchs and Prophets, p. 276, 1890).

Hebrews 6:12 (KJV): “That ye be not slothful, but followers of them who through faith and patience inherit the promises.”

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SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into God’s promises to Abraham and health reform principles, allowing them to shape my character and priorities?

How can we adapt these complex themes of divine delays and dietary reforms to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about God’s promises and health reforms in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more vibrant beacons of truth and hope, living out the reality of Christ’s soon return and God’s ultimate victory over evil through faithful adherence to His promises and health principles?