Personal growth
Another significant aspect of prophets’ humanity is their personal growth over time in the understanding of and commitment to the truth. For example, John the Baptist prepared the way for the coming of the Messiah and acknowledged Jesus of Nazareth as the true One (Matt. 3:1-17; Mark 1:2-11; Luke 3:1-22; John 1:6-8, 15-36; cf. Isa. 40:3-5). But later on, while in prison, the Baptist was in doubt regarding this very same matter, and even sent two of his own disciples to inquire of Jesus, “Are You the Coming One, or do we look for another?” Jesus asked those disciples to bear witness of His mighty acts, which most certainly helped John to overcome his own doubts (Matt. 11:2-6; Luke 7:18-23). There is in the overall story a clear move, first from conviction into doubting, and then back into full confidence.UEGW 98.2
Another insightful example of personal growth can be seen in the disciples’ understanding of the Messiah. When Jesus told His disciples that He would “suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day,” Peter rebuked Him saying, “Far be it from You, Lord; this shall not happen to You!” And Jesus replied, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men” (Matt. 16:21-23). But after having witnessed those events taking place, Peter made Jesus’ death, resurrection, and ascension the core of his preaching, as evident in his Pentecostal sermon (Acts 2:22-36); his temple sermon after the healing of the lame man (Acts 3:12-26); his defense before the Sanhedrin (Acts 4:8-12); his sermon to Cornelius (Acts 10:34-43); and his statement in 1 Peter 2:21-25. Peter’s experience shows a clear move in personal growth from ignorance and self-trust to full trust in the Christ event.UEGW 98.3
There are also several instances in Ellen White’s experience in which she grew in her understanding of truth. 12See Herbert E. Douglass, Messenger of the Lord: The Prophetic Ministry of Ellen G. White (Nampa, ID: Pacific Press®, 1998), 154-158. During the first two years of her prophetic ministry, she kept Sunday and gave it up only after reading Joseph Bates’s pamphlet titled The Seventh Day Sabbath, a Perpetual Sign (published in August 1846). 13Joseph Bates, The Seventh Day Sabbath, a Perpetual Sign, From the Beginning to the Entering Into the Gates of the Holy City, According to the Commandment (New Bedford, MA: Benjamin Lindsey, 1846). In regard to eating pork, it took her several more years to understand that the health instructions given in Leviticus 11 are universal principles still applicable for us today. 14EGW, Testimony for the Church, No. 5 (Battle Creek, MI: Review and Herald®, 1859), 29. Cf. Douglass, Messenger of the Lord, 157, 158. But even before understanding those matters, she did not teach from revelation that either Sunday worship or eating pork was the will of God, otherwise she would have been a false prophet.UEGW 99.1
Behind such personal growth is the notion that for all Christians (including prophets) “understanding” and “obedience” are not single static experiences but rather processes mediated by Scripture. Once somebody accepts Christ as his or her personal Savior and Lord, and is converted, the principle motivation for obedience is God’s grace in his or her life. According to Paul, “it is God who works in you both to will and to do for His good pleasure” (Phil. 2:13). But then, enlightened by the Holy Spirit, the Christian will continue to search the Scriptures earnestly with the following question in mind, “Lord, what do you want me to do?” In an ongoing learning process, Christians will discover new glimpses of truth that they are then called to incorporate into their life.UEGW 99.2
Some aspects of the prophets’ personal growth emerge within their own writings, but without undermining the prophetic messages. Despite “orthographical or grammatical mistakes, as well as other kinds of language imperfections, such as lapsus linguae (a slip of the tongue) or lapsus memoriae (a slip of the memory),” the Holy Spirit was in control of the inspired message and always corrected them “in matters important to the church.” 15Juan Carlos Viera, “The Dynamics of Inspiration,” Adventist Review, special edition, May 30, 1996, 27, 28. See also Arthur L. White, The Ellen G. White Writings (Washington, DC: Review and Herald®, 1973), 47, 48; Roger W. Coon, “Inspiration/Revelation: What It Is and How It Works—Part II,” Journal of Adventist Education 44 (December 1981-January 1982): 18, 19. Additionally, divine correcting intervention is evident when the prophet does not fully understand the mind of God. This is evidenced in the way the Lord corrected Nathan’s wrong advice to David about the building of the Jerusalem temple (see 2 Sam. 7:1-17; 1 Chron. 17:1-15). Divine revelation is not necessarily limited to the prophet’s understanding level. This is quite evident from the fact that many times prophets carried messages they them-selves did not fully understand (see, e.g., Dan. 8:27; 12:4, 8-10). In regard to the 1901 General Conference, Ellen White wrote, “God presented this [an allusion to 2 Kings 6:15-22] to me, and I did not know what it meant. I did not understand it. I pondered over it, and then, as the lesson was fulfilled, I began to grasp its meaning.” 16EGW, “Notes From General Conference,” Review and Herald, May 7, 1901, 296. See also EGW, Selected Messages, 1:206, 207.UEGW 99.3
Thus, by alluding to their own negative human feelings and personal growth in understanding and commitment, the prophets did not distort the integrity of the message entrusted to them by God.UEGW 100.1