The True Nature of Prophecy

The Church was not meant to exist without prophecy

[1 Samuel 9:1-10:2; Numbers 12:6-8; Acts 21:1-16; 1 Corinthians 12:27-31]

All four passages listing gifts [Romans 12, 1 Corinthians 12, 1 Corinthians 12, Ephesians 4]

4394 in Strong: propheteia, prof-ay-ti'-ah, prophecy, prediction

Prophecy today must never attempt to change Scriptural Doctrine.   

 

There is a story in the Bible, which most people have never read, simply because it is hidden in two parts of the New Testament.   When Paul was in Lystra, on what we call the Second Missionary Journey, he chose Timothy to join his team.   The Elders of the church there, prayed for the young man and laid hands on him, by way of commissioning him, and committing him to God's grace: as they did so, someone gave a significant prophecy concerning God's gift for his coming service.   Paul and Timothy so felt the gravity of this word from God, by His Spirit, that they never forgot it, and considered it to be of the greatest importance - even though no one knows the words of it today. (Acts 16:1-3; 1 Timothy 1:18 and 4:14)

We in the Church have been reluctant to engage with this subject: the very idea of further spiritual revelation is seen as a threat to the high, and correct, view of Scripture - in actual fact, to be without this active, is to live contrary to that very high view of Scripture.   Like all of the gifts it demands hard work: in this case, in particular, puts responsibility on the shoulders of the Elders and Congregation to test all examples.   Then there is the embarrassing problem of what to do about foretelling-prophecies, which do not materialise, and doctrinal elements, which are in error: what do we do with a seemingly "false" prophet?   As I first wrote these notes, in a church in our town there is a foretelling, written on a poster, hung on the wall after being given by an eminent local minister, which is eminently wrong, and did not come to pass.   It is probably seen as well meaning and charmingly innocent.  We must not despise prophecy, but there must be some framework in place for it always to be tested against Scripture and with discernment.  "Do not treat prophecies with contempt. Test everything. Hold on to the good." (1 Thessalonians 5:20,21)

 

The world has no such problem: whereas the ancient pagans used the word openly, today it is hidden behind a plethora of terms.   To make a rhetorical statement: if people do not seek help from God in the Bible, they will search for guidance from all kinds of unsavory spiritual sources; it is suggested that virtually all in national leadership will either listen to God, or open their lives to satanic communication.   A recent American President (Ronald Regan) had his diary arranged by his wife's spiritualist medium, according to Derek Prince.   A whole History Channel series was devoted to the Nazis and the Occult.   At best such revelation is fake, at worst it is very dangerous and damning.   Occult religion has always had its prophets and foretellers of the future; today; again, there are some television channels have almost continuous phone-in programmes allowing consultations with a medium, or fortuneteller - with tarot cards or runic tiles - they are the modern Delphic Oracle!

To attempt a full investigation into "Prophecy" is virtually impossible; the simplest approach is to read the Old Testament, followed by the New Testament, with the subject in mind.   Here we will see the scope of method, and content.   There were the prophetic groups or schools, the men who made models, or acted to illustrate their words to an unperceptive audience, those who prophesied to music, and those whose lives were prophecies - Hosea in particular.

On the question of acting I came across this curious story.   In the 1980's, a committee of clergy in Rochdale was discussing Canon David Watson's use of dramatic enactments in his coming Mission: "Drama was never used in the Bible," said one Pentecostal leader; "Neither are trousers," said a Methodist leader, "but you still wear them!"  Of course both are found in the Old Testament, and it was the Levi tribe who had the trousers! (Exodus 28:42-43 AV; 1 Kings 11:29 ff; Isaiah 20:2 ff; Ezekiel 4:1 ff; 5:1 ff; 1 Chronicles 25:3; Acts 21:10-14)

Unlike "pastor/shepherd" (Greek: poimen [poymane]) - which normally means a keeper of sheep: the word "prophecy" is not used in the New Testament in a metaphorical sense - a sports commentator on television might ask the expert to "prophesy" the outcome of the tournament: this would be the metaphoric or poetic use - really meaning an inspired and entertaining guess.   

                      

The Old Testament period had both the true prophets of Yahweh, and the false prophets: alongside the true, there was always the presence of the pseudo.   In the previous chapter, whilst laying the foundation for the study of the apostolic calling, I have shown the surprising picture of this wide scope of this subject - no doubt unknown to the cursory readers of the Bible (I listed possible references to well over a thousand prophets of varying classifications - which could be noted on your next reading through the Old Testament).

There is plenty of instruction on the work of prophets, in the Jewish Bible then, but I have already suggested, at great length, that the Old Testament prophets find their equivalent in the apostles of the New Testament.    If you like: both are "Generals Next To God"; the apostle is now the senior gift, and prophets in the Church are subservient; but it is still high in the list of gifts.   It is second only to apostle; so we should not retreat from the recognition of the high calling in the present-day life of the Church of the Lord Jesus Christ.   The importance of this verse in the book of Revelation should be considered:

"At this I fell at the angel's feet to worship him.   But he said to me, 'Do not do it!   I am a fellow servant with you and with your brothers who hold to the testimony of Jesus.   Worship God!   For the testimony (witness) of Jesus is the spirit of prophecy.'"    The whole message of the Lord Jesus equates with the whole revelation of Scripture; Scripture is Jesus's expression to us.

I think we should now look at the prophet's work under the Old

Covenant, and then see how there is a lesser scope under the New

Covenant.   Here again is the suggested scope of the OT prophets, as eight areas:

             a.*  Revelation of God's Character and will.

             b.   Indictment of the wicked.

             c.   Judgment promised.

             d.+  Exile and Return in the immediate future.

             e.*  The Messianic Promise.

             f.*  The Golden Age - Eschatology.

             g.   Instruction, Strengthening, Comfort and

                  Encouragement (Psalms in particular)

             h.   Everyday issues - 1 Samuel 9 and other passages:

"Where are my father's donkeys?" and "This will happen if the king does not repent..." – in other words, the scope is from donkeys to dominions.   The last two - g. and h. - would most likely comprise the work of the main body of the very minor unknown prophets. 

The high status of the Old Testament prophets of God is shown in this key verse: "Surely the Sovereign LORD does nothing without revealing His plan to His servants the prophets." (Amos 3:7)

The Revelation of: God's Immediate Will, Indictment, Judgment,Comfort and Encouragement, and Everyday Issues, are the domain of the New Testament prophets.  The Revelation of the Greater Will and Character of God in Christ, and Eschatology: these are areas dealt with by the apostles, during the writing of the Church Scriptures (a, e, and f, marked with an *).

The Apocalyptic Vision - that most colourful style of prophecy found from Genesis to Revelation, and communicated in a language of strange symbols (e.g. the twelve stars representing Israel, and misapplied to the European Union; and battles between preternatural animals) - is with the Writing Apostles: we might compare the threefold vision to Peter - which was pivotal to the opening of the gospel gateway to the Gentiles - with the twofold dreams of Joseph and the Pharaoh in Genesis, and consider the significance of the multiplicity. (Acts 10:9-23; Genesis 37:5-11 and 41:1-40; cf passages in Daniel and Zechariah).  Notice how they were given to the Pharaoh and the Emperor Nebuchadnezzar - for interpretation.  To understand the meaning of The Apocalypse (The Book of Revelation) we would do well to study the instances, which precede it in the Scriptures, beginning with Joseph's dreams in Genesis.

The main areas in the New Testament are in the teaching of the Lord Jesus, and in the writings of His apostles - Paul, John, Peter and James, and we might add Jude and the unnamed author of Hebrews (d. Exile and Return in the immediate future - this is the equivalent of Jesus's teaching on the imminent fall of Jerusalem to the Romans - but in the Church today it is an exception, really because there is only room now for the very Last Days of God's fulfilment of Scriptural foretelling).

Eschatology still forms an important element - in the New Testament, and we do well to remember that prophecy is both forth-telling God's word, and foretelling the future.

Both the old prophets and the new apostles can be divided into Writing and Non-writing.   The latter included the workers of miracles such as Elijah and Elisha, the Lord Jesus, and most of the listed apostles.   The Levitical Priests were the teachers of the Old Covenant, incidentally.   Perhaps all the writers of the Gospels and Letters should be thought of as apostles, because they correspond to the Writing Prophets.

Prophecy in the Church is mainly limited to cover these areas:

b. Indictment of the wicked;

c. Judgment promised;

g. Instruction, Strengthening, Comfort, and Encouragement; and

h. Everyday issues.

What can be learnt from the Greek word group?

Within pagan or profane Greek, the noun is seen in writing from the fifth century BC onwards, and comes from the root "to say".   The regular feminine form is similarly extant from the fifth century BC.   "To proclaim openly in public declaration" is behind the words, and is later linked with: "telling in advance", "before", and "to predict".   In pagan Greek (outside the Testaments) the idea of false-prophet (pseudo-prophet) is not found - perhaps, as in modern New Age thinking, there was the lack of a critical framework.   In other words: anything goes!  

(In contrast with this we have Jeremiah 14:14 speaking of "false prophet" or "prophet of lies".)

The grand interest in pagan Greek was centred on the "Delphic Oracle"; this has had serious implications for biblical scholarship and translations of the text, by those who have little or no experience of real ecclesiastical prophecy, or speaking in tongues, and who therefore draw all their insights from pagan religion.   The Delphic cultus seems to have followed this pattern: Zeus transmitted his thoughts through the lesser god Apollo, who in turn spoke through the snake Python (Puthon) – long since killed by him, which communicated through a hole in the ground to one of the possessed ladies - often in an undignified position, she gave a confused utterance, which was proclaimed in its final sophisticated and philosophical, yet often obscure, form by officiating male prophets.   Another significant facet is that the process was only offered in response to an enquiry (most likely accompanied by silver).   Evidence suggests that often questions required a Yes or No answer: rather like the simple binary form of the Urim and Thummim of the Levitical priests.   Although one may assume that non-literary (primitive/ animistic) religion had oracle prophets before the fifth century BC, the Old Testament gives a wide and detailed literary picture of prophecy from a much earlier date.

The Delphic cultus probably came from Asia Minor.   Luke's description of the casting out of a Pythonic spirit in Philippi uses two of the technical terms: for oracular spirit, and for divining fortunes - Python and mantis (Acts 16:16-18).   "Python" could mean: snake, soothsayer, or ventriloquist - perhaps because of the association of a strange voice.   In stressing the demonic influence, Werner Foester, writing in Kittel (Vol. VI, pp 917ff), questions whether a ventriloquist could shout (Acts 16:17).   The title may have been used in Philippi, rather like "Gypsy Rose Smith" is used in fair grounds and sea fronts, today - claiming the authority of some original proponent.   The predictions may have been as accurate, at times, as they were expensive (remember that a broken analogue clock is correct on two occasions each day); but in the final analysis, they were spiders’ webs to trap the unwary.   When the Delphic Oracle was at its most popular, two women worked alternate shifts, with a third in reserve.   By the second century AD, one woman was sufficient; no doubt the Good News had taken effect in Achaia, and more people were turning to God for His faithful guidance.

In Greek culture, the poet offered himself to the Muse to be its prophet; there was also a close link with the past, and an endowed power of presentation.   Within the biblical tradition there is the use of poetry - the parallelism of the Old Covenant seers, and of Our Lord (in first century Aramaic).   (Highly recommended is Professor F. F. Bruce's article: "The Poetry of the Old Testament", pp 39-41, "The New Bible Commentary", IVF/IVP, 1st and 2nd editions, etc.)   All biblical prophecy is highly conscious of its roots and its continuum: to the point of referring to previous revelations, and quoting from them in detail, and by name (e.g. Daniel 9:2; Romans 9:14-33, 10:18-21).   Apart from Aaron's assistance to Moses, and the various use of secretaries by Paul and Peter, all were quite capable of expressing God's message unaided.   In comparison with these characteristics, we see The Qur'an as a poor attempt at a replacement.

(The pagan aspect of the word group, in Kittel is by Helmut Kramer, of Bethel University.)

Gerhard Friedrich, who also edited this volume (VI), is one of several contributors to Kittel on this subject.   The eighty-one pages illustrate his point that the subject, particularly in the Old Testament, defies definition.   "Nabi", one of the Hebrew words for prophet, is also found in Akkadian and Arabic – as I say, it is a first name given to some Muslim boys today.   Stressed examples of uncontrollable or frenzied prophesying are mentioned in the Jewish Bible as exceptions - not typical of Yahwehistic prophecy, but quite likely the rule for pagan outbursts (1 Samuel 10:3-13, 19:18-24, where an overwhelming spirit descends on Saul and his soldiers; 1 Kings 13, a prophet from Judah who is misled by a duplicitous prophet which results in death, 18:26-29, depicts false prophets praying and prophesying wildly).   Although many references are given by some theologians, ostensibly to support the thought of an ecstatic content in Yahwehistic revelation: there is absolutely no case, and this is clearly the influence of pagan practice on academic theology.   There are even texts from the archaeological site of Mari, in southeast Syria, which show no element of the ecstatic in native nabi.

The schools or groups of prophets working together in the Old Covenant era are reflected slightly in the group that came to Antioch from Jerusalem (Acts 11:27, 13:1).

Somewhat ironically, a long list of references is found in the article on Apostles.

Josephus, the 1^st century Jewish historian, observed that the Essenes and Pharisees had seers and prophets; he saw himself as a prophet of Israel's doom.   In the inter-testamental period, and in the days of the Zealots and first to second century revolts against the Romans, Judea was never lacking in prophets of some kind.

Important biblical teaching

The germinal statements on prophecy are in Deuteronomy 13 and 18:20-22.   Even the coming true of predictions is no guarantee of the bona fide, although it is obviously the simplest test.   Sound doctrinal truth is of far greater consequence in a prophet.   Careful examination shows, it was a sign of love for the Lord - including words given in the privacy of the home, or those dealing with the corrupting of a town.   Within Israel's theocratic culture, false prophecy, which incited turning from God, received the death penalty - a clear sign of the seriousness with which God views heresy.   The ultimate penalty in Jewish law implied "the maximum fine" principle: King David and Bathsheba were not executed for adultery; but the penalty was always available if required - for a very wide range of sins and crimes.   This should make us think twice about being certain of the prophetic gift!

"But a prophet who presumes to speak in my name anything I have not commanded him to say, or the prophet who speaks in the name of other gods, must be put to death." (Deuteronomy 18:20)  

Biblically, the most serious sanctions of the Church are: "delivering to Satan" and "excommunication" - hopefully for only a brief time, in each case.   I think here of the man guilty of incest (1 Corinthians 5:1-5).   Paul's judgment was that he be "put out of your fellowship", and that the Elders, or an apostle should "hand this man over to Satan".   The pleasanter sequel seems to be preserved for us in his welcome back (2 Corinthians 2:5-11).   Satan's activity of introducing suffering is also seen in the life of the good man Job, although here it is for the specific purpose of Job's spiritual development.

In practice, the seriousness of each incident would be reviewed: in terms of the content, and the maturity, or otherwise, of the aspiring prophet.   No one should ever be allowed to prophesy, in the Church, who claims to be above the critical responsibility of the Elders and the Congregation.   Submission to this kind of examination is integral to the operation of the gift in the New Testament (1 Corinthians 14:29); Derek Prince is particularly emphatic about this.    There is the possibility that someone is always wrong.    Then again, no one is perfect in this life - all will be wrong at some time.   Paul, as an apostle, was not always clear in what he said. (1 Corinthians 5:9-11)   Mohammed, if the Islamic tradition of his life is true, does not manifest the orthodoxy required - the Qur'an may be poetical, but the doctrine is far from that of the Bible.   It also reveals incompleteness: in that the Hadith is also a body of expanding doctrine for Muslims, extra to the Qur'an.   Many people, perhaps not Muslims themselves, will see this as a collection of prophecies; with the provision of its being assessed against the Jewish-Christian background, which is claimed for it in any case.   One cannot claim that Islam has true prophecy, without submitting it to the criteria of the established teaching of the two Testaments.

The Good News Bible has “preaching” for “prophecy”, which although not necessarily the complete meaning, it does remind us that within Preaching, there can often be an element of foretelling and forth telling.

Telling God's message (the second aspect) is today found in areas such as indictment, judgment, and more pleasantly, in building up, encouragement, exhortation, strengthening and comforting (1 Corinthians 14:3, 24).   The evangelistic thrust of this important gift should not be overlooked!    Forth telling now, refers to non-doctrinal revelation: in the sense that the giving of the Word of God is complete in the Bible.   It must not, and cannot, be added to, or subtracted from: either by congregational prophecy, theological textbook, or the Qur’an (as some Muslim theologians recognise); in the church, it must always be tested by the measure of Scripture - so must academic theology, when it assumes the mantle of prophecy!  There are examples of heresy being introduced through unchecked prophetic utterances: The Secret Rapture, Separation from other Fellowships, etc.

With all the gifts, there is the need to develop.   Even after many years of front-line service, Timothy received this advice from Paul:  "Earnestly (study to) show yourself approved to God, a workman unashamed, rightly dividing the Word of Truth" (2 Timothy 2:15, Green).  

    Isaiah 30:9-10 These are rebellious people, deceitful children, 
children unwilling to listen to the LORD'S instruction. 
They say to the seers,
“See no more visions !” 
and to the prophets, 
“Give us no more visions of what is right! 
Tell us pleasant things, prophesy illusions.       
 

New Testament examples

1.  The Gospels show Jesus as truly The Prophet of the Old Testament genre, and The Apostle of the New. (Deuteronomy 18:15-19, which is quoted in Acts 3:22-26; and Hebrews 3:1)   The full calling of the prophet is perfectly shown in the life and teaching of the Lord Jesus Christ.   The entire range of prophecy is seen - although, strangely, he was not a "Writing Prophet".   Note again: section d. in my list: "Exile and Return in the immediate future", this is replaced by the warning of the imminent destruction of Jerusalem, and a full return and spirituality, only when the Time of the Gentiles is fulfilled.   The incisive character of his words form a pinnacle to all that is fine in both Testaments.   The Aramaic origin shows that, at times, he spoke in the poetic form of his "predecessors", made ample reference to them, and communicated with utter clarity and competence.   The very fact of his incarnate nature, takes the ability into a unique realm.   He is the fulfilment and object of all prophecy.   He is the only prophet who can receive our worship.

References: Matthew 13:57, 14:5 (John the Baptizer) 21:11 and 46; Mark 6:4 and 15; Luke 1:76 (John the Baptizer), 4:24, 7:16 (a great prophet), 13:33, 24:19; John 4:19 and 44, 9:17 – a Prophet and The Prophet.

 

2. The New Testament begins with a group of godly people who are the culmination of prophecy in the Old Covenant sense: Mary, Elizabeth, Zechariah, John the Baptizer, Simeon and Anna in the Temple.  (Luke 1:46-55, 67-80, 2:28-38, 3:1-20), (John the Baptizer: Matthew 11:4-19, 21:26; Mark 11:32; Luke 7:24-30, 20:6)

3.  (Acts 22:12-16, the story is first told in 9:1-31) Ananias prophesied at Paul's conversion: "The God of our fathers has chosen you to know His will and to see the Righteous One and to hear words from His mouth.   You will be His witness to all men of what you have seen and heard.   And now what are you waiting for?   Get up, be baptised and wash your sins away, calling on His Name."   Here is both foretelling and forth-telling.

4.  Acts 10; 11:10.   In the narrative of the conversion of Cornelius, the Roman and gentile centurion, the vision given to Peter - on the rooftop in Joppa - is truly in the tradition of what is known as "Apocalyptic".   The giving of the picture three times is indicative of its huge significance and immediacy: the opening of the Kingdom of God to the Gentiles.

5.  Agabus is one of the named prophets of the New Covenant, and serves as an exemplar - both his revelations tell of future events; and we also have the group of prophets who worked with him (reminiscent of the "schools" of the Old Testament), the whole group came from Jerusalem, to Syrian Antioch.   His foretelling of a famine about to strike the Empire, led the Believers to make, and send, a large relief collection for the Jerusalem Church - in the care of Paul and Barnabas (Acts 11:27-30).   This, according to Professor F. F. Bruce, was the famine of AD 46.   Notice the practical implications of his message, for many years to come: about ten years later Paul was still raising money - from the Greek Churches.

6.  Next we have the important incident in the life of the Church: the sending out of Paul and Barnabas on the First Missionary Journey - as we like to call it.   The two apostles were appointed, in the ethos of prayer and fasting, from within the group of prophet-teachers (again in the tradition of the Old Testament "schools") consisting of: Barnabas, Simeon Niger, Lucius of Cyrene, Manaen (foster-brother to King Herod Antipas the son of Herod the Great), and last of all Saul - very much the junior at this time. (Acts 13:1-3)   The two missionaries were from among the most gifted people in the church!

7.   Judas and Silas were prophets, who "said much to encourage and strengthened the brothers".   Notice two of the key aspects of the prophetic gift (Acts 15:30-35).

8.  The call to evangelise in Macedonia is a good example of a revelation in the form of a vision. (Acts 16:6-10)

9. Prophesying sometimes accompanied tongues as a sign of the Holy Spirit's arrival in a person's life (Acts 19:6).

10.  Why did the four "prophesying"(Greek) teenage daughters of Philip the evangelist not give the message to Paul?   Is the adjective simply a synonym to vary the texture of the report, or is it a technical term - in a rather European sense - to mark them off, as less than fully active prophets of stature.   These young ladies will no-doubt have prognosticated within small groups of their family - perhaps even to the whole ecclessia.   The text does appear to contrast them with Agabus.   He is not only of the Second Rank of Gifts (as a prophet), but is of a senior grade, within that Rank – prophesying about a national disaster, and an issue of international missionary significance.

Acts 20:23 I only know that in every city the Holy Spirit warns me that prison and hardships are facing me.  [Many messages from God about Paul's immediate future.]

Agabus made the journey down from Judea, especially to bring this warning about Paul's immediate future.   The account is vividly given: "Coming over to us" - we see him approaching Luke, Paul and perhaps others, with quite a presence.   In true tradition of the gift, he used acting to enforce his communication!   Unlike the "prophets", or whatever, in verse 4, he did not draw the corollary that Paul ought not to continue into danger and give it under the guise of prophecy. (Acts 21:1-14)

There is an important lesson here: well-intentioned and kindly comments, as additions to a prophetic word, may be from our own spirit, and not the Holy Spirit - even a whole messaage can be well-meant personal wishes.   This is the most common kind of false-prophecy: not evil, but ambitious, kindly, a positive response to our growing faith, but wrong.   Several Churches, near to where I live, are awash with such foretellings, which never materialise.   Rob Warner says: ... we have the spurious prophecies about revival.   I'm not saying that by definition every foretelling about revival is spurious, but I'm well aware that in the last year or so, at least four different Christian groupings have announced which month revival's going to happen in.   Each of these months have come and gone without any marked difference in the spiritual temperature of the nation, or the church.   It seems to me that people have to be grown up about this and say that if prophecy is going to be taken seriously, the ones that are duff have got to be acknowledged as duff and dealt with accordingly. ("Christianity Magazine", p 26, April 1998.)

Although Paul had received the gift early in his Christian life: as a member of the "Body of Christ", he accepted a communication from God through another member of the "Body".   We must never feel that we are totally self-sufficient: not needing the service of others.   Similarly King David, one of the greatest of the prophets, was addressed via Samuel, Nathan, and the ministering priests.

11.  As already noted, both Paul and Timothy respected the prophecies which had structured Timothy's life: "I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight." (1 Timothy 1:18)   "Do not neglect your gift, which was given you through a prophetic message when the body of elders laid their hands on you." (1 Timothy 4:14)

Here is an insight into the life of the Church: the group of Elders commissioned Timothy by laying hands on him, and at the same time a prophecy of binding and strengthening significance was given about him.   The first Pentecostal Church I attended had a lady in the congregation who took down in shorthand, all spiritual messages.   These were printed and available for all members, on the following Sunday.   We do well to approach the gift with this kind of seriousness.

12.  Paul was willing to quote the accurate statements of well-known pagan prophets (Titus 1:12 and Acts 17:26-28; “A Hymn to Zeus” by Callimachus, and Epimenides, or probably Aratus).   John even quotes the corrupt Caiaphas: when he prophesied about Jesus's death. (John 11:49-53)

Specific New Testament teaching on the subject

1. The Lord Jesus warned that many deceiving false prophets would come: "By their fruits you will recognise them." (Matthew 7:15-20; 24:11 and 24; Luke 6:26; 1 John 4:1-3)

2. Prophesying in Jesus's name is no guarantee of being His disciple.   He will say to some, on Judgment Day: "I never knew you.   Away from me, you evil doers." (Matthew 7:21-23)

3. The church at Thyatira was beset by the problems brought by the false prophetess Jezebel - the whole letter to this church is devoted to countering her evil influence; and no doubt the same threat will come throughout the history of the Church (Revelation 2:18-20).

4. In the Last Days there will be The False Prophet, who will be thrown alive into the Lake of Fire (Revelation 16:12-14, 19:19-21, 20:10).

5. More positively: both the Old Testament prophet Joel, and the apostles Peter and Paul, confirm that it will continue in the last days - through both the young and the mature (Joel 2:28-29; Acts 2:17-18; 1 Corinthians 14).

6. 1 Corinthians 11:5.   Women should cover their heads when prophesying - and generally in the corporate life of the Church.   Conversely, a man should bare his head in the congregation - particularly when praying and prophesying.   George Bernard Shaw made a sarcastic reference to this: asking what kind of Father, would not allow His daughters to remove their hats in His presence.   They offer much more than this: they offer themselves as living sacrifices in His service.   It seems a shame that some ladies will gladly wear a Christian badge, but decline to wear a hat!   You have no idea how hard the command to men would be to Jewish males; ask a man who is not Jewish, to enter a synagogue today, and refrain from taking his hat off; I did!   I like to count in congregations I visit, how many are obedient.   Once, in a Keswick morning Bible Reading, a careless man wore the only hat – a naval style.  The size of the crown does not always indicate the domain of the Empress.  Even a Brigadier has a General above him….

There is also the teaching about ladies "remaining silent" in the congregation.   Professor Bruce seems right in reading the Greek text as referring only to the Jewish practice, still seen in synagogue worship today, of allowing women to chatter during the service - I have observed it.   Men do quite a bit as well.   Professor Leon Morris, along with Moffatt takes it to mean arguing or debating during the worship. (1 Corinthians 14:33-35)   It must be allowed that some will not agree with this more liberal understanding, in which case the prophetic ministry of ladies will exclude ministry to the Congregation; but still include: the family, small groups, individuals, large groups of children, and large gatherings of women.   One presumes that when the gift includes instruction, it is not doctrinal education.

7. It is the only charism mentioned in all four lists.   The Romans 12:3-8 list, has a marginal reading: "If a man's gift is prophesying, let him use it in proportion to his faith" – NIV margin: "in agreement with the faith", which would show the massive importance of orthodoxy.   1 Corinthians 12:10 portrays it as one of the many manifestations of the Holy Spirit in the Church.   1 Corinthians 12:28 shows prophets to be second only to apostles.   Ephesians 4:9-13 indicates that Jesus gave prophets to the Church: so that it might be prepared for service, be built up to a unity in the faith - the unifying effect of prophecy - and in the knowledge of the Son of God and become mature, "attaining to the full measure of the fullness of Christ".   The implication: without it, we will not mature fully, and so be vulnerable.

8.  1 Corinthians 13:2 ff.   Prophecy must be given in love - it is nothing without love; it will cease one day, like knowledge – eschatologically.   It is incomplete - compared with our understanding when we reach heaven.

9.  1 Corinthians 14.   We must read this the whole of this is the classic passage on the use of the gift in the Church:

verses 1, 5 and 39, it is something we should all desire to offer to the Church

verses 3-4 and 12, the gift speaks clearly to people and is dedicated to three key areas - well defined by Derek Prince in his talks on this subject -

1)     Edifying (related to edifice - a building) which implies building up the spiritual life of the Congregation, strengthening, making more effective, and improving the mind

2) Encouraging: with the meaning of exhorting, stimulating, giving advice, admonishing - severe warning or rebuke, but never condemnation, confusion or discouragement (Derek Prince feels very strongly that these should never be part of prophecy to the Church)

3) Bringing real consolation and comfort in hard times.

The last two words are closely related to the title Comforter, given by Jesus to the Holy Spirit.   The general term "encouragement” refers also to a specific gift of the Holy Spirit

verses 24-25, the unconverted will be impressed: "But if an unbeliever or someone who does not understand comes in while everybody is prophesying [not that everybody should, says the context], he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare - the indictment element.   So he will fall down and worship God, exclaiming, God is really among you!"   Here is a higher gift than uninterpreted tongues, but, like tongues, can have a part in evangelism

verse 22,  normally, however, it is for Believers

verse 26  the word "revelation" (Greek, apokalupsis), which implies "unveiling", seems to be used here as a synonym for a prophecy

verse 29 ff it should be limited, in ordered worship, to two or three: the common practice in all the churches of the early years.  Others, and particularly the Elders, must "weigh carefully" - test, assess, measure - what is said.   It is a good idea to inform the Elders of all prophecies given, even those in private.   A prophet who will not submit to this scrutiny should be banned from exercising the Gift.   People may come to you with suspect “words from God” – to which you could reply: “I was speaking to Him this morning, and He never mentioned it!   But I will ask Him tonight … I am to thank you for your kindness and courage – but He has had second thoughts!”

verse 30, logistically, a first must give way to a second; the implication is that the congregations were seated, and that the speakers would stand - which may indicate something of the size of meetings, and the length of prophecies

verses 32-33, prophets are in control of themselves: because God is ordered and peaceful

verses 36-38, acceptance of this whole instruction (1 Corinthians 14) is insisted on by the Holy Spirit.   It is a third test of orthodoxy, and accreditation in the use of the  gift.

10. In the book of Revelation, it appears to be the whole scope of prophecy: Old Testament, Ecclesiastical, and the element in the apostolic gift.   The book of Revelation is called "Prophecy" (Revelation 1:3; 22:7, 10,18,19).   The two Witnesses/Prophets in Revelation 11 are very much miracle working prophets in the style of the Old Covenant; and there is a similar general reference in chapter 11:18.

Prophets hold an important place - second only to apostles, in the ranks of the Church - but submissive to the Elders.

I am not convinced that there is an office of prophet, different from the gift - as some argue.

That the gift continues in the Church is a statement against Islamic teaching: that Mohammed was the last of the prophets.   When the mosques teach about the return of Jesus, they overlook the fact that he will then become the "last of the prophets"!

The logistics of the gift in the Church

1.  Preachers can easily combine some special word for today within their sermon; and it is not unknown for it to be contained in prayers.

2.  In many churches part of the service is set apart for congregational participation: open for prayer, prophecy and tongues, and other gifts.  It is a sad fact, that many congregations hold a belief in the gift; but make no such provision for the practice.

3.  There is the personal use, such as Agabus bringing the warning to Paul.

4.  The Prayer meeting may include the occasion of foretelling or forth telling.

5.  A House Group, our family, or circle of friends, would be a good place to start - rather like swimming in the shallows, to begin with.   Be ready to seek help, criticism, and encouragement from others.   It is not necessary to start: "Thus sayeth the Lord...."   The Elders may have to say: "No, He did not!"   "I feel that God may be saying to us…." might be better.

6. Committee Meetings/the Elders at prayer are an excellent place to expect a word from God!

a)     We need to find out whether, or not, we have this gift,

b)     Then to develop our knowledge and practice of the anointing,

c)      Be comfortable with its mature use, in our church life.

The often referred to passage, Colossians 3v15, teaches us about the peace of God umpiring in our hearts.   This is relevant to deciding whether we should give a word, and to assessing a message in the congregation.

We should never act on a message without testing it - either personally, or by the Elders.   Cf ["Thank you, I will seek the Lord in prayer about it," is a good parry.   We need to discern between true prophecy and clairvoyance.   We always answer to GOD for our own actions.   The answer: "I was talking to God earlier," or, "He has not shown me personally," can be arrogance, because, in the Body of Christ, God will speak to us through others.]

How does the message come?   We may receive the words clearly in advance, or as we speak - sometimes even as a song (1 Chronicles 25:1); or there may be the need to interpret a vision or dream into an accessible form.   It may suddenly come, as a surprise to us - "Goodness me, I know what is going to happen!" or, "I know what God is saying, and I must speak!" - a calculated insight.   Sometimes, people who do not know they have the gift - perhaps do not even believe in it - will say something, and you just know it is a word from God.

Sub-sets of the gift are: speaking in tongues, words of knowledge, words of wisdom, discernment (which may have a sub-set itself – discernment of spirits), and encouragement.

I was leading a House Group Bible Study, and wanted to test for the gift.  I asked, "If God were here, what do you think He would wish to say to us?"  Immediately an older teenager gave a good reply.  This was probably the gift.

Cf [Fortunately, there are some people, who do not believe in the prophetic gift, who nevertheless unwittingly and wonderfully, give prophetic messages in their sermons and conversations with Believers.]

Remember the title: The Church was not meant to exist without prophecy!

This is a most difficult paragraph to write, because many esteemed members of Christ’s Church feel most strongly that to engage in prophecy today is to challenge the completeness and true high value of the Scriptures.  There are literally hundreds of prophets mentioned in the Old Testament – in the schools of prophets, for instance, but only the dozen or so Writing Prophets contributed to Scripture.  Similarly: the Apostolic Writers of the New Testament are only a small number of the whole list of apostles given from the first century (and we can think of a huge number in the following nineteen centuries).  What do we know of what these apostles and prophets had to say?  We know virtually NOTHING!  This represents the gifts today: there is no question of adding to the Bible. (Mark wrote what Peter preached, and Luke certainly researched the actual apostolic knowledge of the Saviour.)

ILLUSTRATIONS

In a dream, including help on how to think:

26 JAN 2015 saw the first dramatic, and widely covered on TV and Press, ordination of the first lady bishop in the C of E.

That night I had three vivid, clearly remembered and significant dreams.

(1)   Some Americans had erected a huge mile-high pole, from which a mile-long jib extended.  At the extreme end, two men were conducting a television broadcast.  It was hair-raising; and I felt very much to be present with them.  A trolley returned everybody to the pole, and subsequently to the Earth.

[The two men were the two Archbishops of the C of E, of which I am part.  The structure remained as a liability open to dangerous uses by vandals.]

(2)  A couple had given birth to a deformed child: its head faced the wrong way; but this did not limit their love for the child!

(3) Florence was again carrying shopping bags.  She did on the following day; and interestingly, workmen were attending to the lighting pole by the town's Cenotaph.

A guest speaking at a local House Group, went round giving words of Prophecy etc to the people present.   He told Rob Moorfoot, a very quiet man, he would preach to thousands.   In June 2005 Rob walked the Coast to Coast (St Bee’s Head to Robin Hood’s Bay) to raise money for his Methodist Church.   Before setting off, and on his return, the local newspaper ran articles; the second, in particular, gave a clear Christian witness to the considerable readership of the paper.

At one Anglican church, the Vicar’s wife, was invited to read out to the congregations some thoughts she had about God’s care for the Church.   John confirmed to me, later, that it was indeed a prophecy – something the congregation would not have readily accepted.

A prophecy given to a people which were not Christian, at the time: the Karen People of Myanmar. "It involves three brothers and truth hidden within the pages of a golden book.  The prophecy states that the book will reach the Karen people in the hands of the youngest of three brothers. A white man.  It is said that through the book, the Karen people will know God."  Their bondage to dark spirits was symbolized by the wrist bands they wore, and which would be cut off when deliverance reached them.  In the 1800's a Baptist Missionary arrived with the Gospel Message, and carrying a Bible, with gilt edged pages glistening in the sun. (The Baptist World Mission magazine, Issue 43, 2018, page 12)

The article on Apostles has a detailed look at Old Testament Prophecy!