The ministerial systems in many denominations are open to abuse. Church Members of leadership abilities may have been in the congregations for decades - they know the congregation, the locality, and attributes well; and then a new Minister arrives to lead, and through lack of research and wise advice, imposes himself - often damaging God's work irreparably.
Read Church History, if you are interested in seeing the sad degeneration of the Kirk in so many areas. Whilst on a Royal Air Force course on Moral Leadership, a Scottish Chaplain recommended a fine book published by The St Andrew’s Press. My favourite, over many years, has been “The Story of the Church” by Professor A. M. Renwick, with additional material by A. M. Harman. [Inter-Varsity Press, ISBN 0-85111-590-X)
PART TWO
SIX OF THE EIGHT SUPPORTIVE GIFTS
SIX OF THE EIGHT SUPPORTIVE GIFTS
For many years I attended a large, city, Pentecostal church (Bridge Street Foursquare Gospel Church, Leeds (UK) - 250 in the morning, 500 in the evening service). In earlier years, Smith Wigglesworth had often visited it - the older pastor knew him well - and I knew his great-grandson, Brian Wigglesworth, who finished his training as a doctor at the famous St James's Hospital ("Saint Jimmies"). In Derby, Mr. Parker, a travelling Bible teacher, laid hands on me and prayed for gifts of the Spirit. At the time, I thought it might have helped me more, had he told me which gifts he was not confirming. The first time I heard tongues was in 1952. The experience of the Baptism in the Holy Spirit occurred in 1953: following the devotional reading of Acts chapter 10, in the quietness of the Royal Air Force Station Church at Driffield (North Yorkshire). I confess that it seemed best to keep quiet about this in many of the fellowships in which I worshipped, subsequently.
My own version of the well-worn joke: A man fell over a lonely cliff, and was left hanging on to a slender, ill-rooted, tiny silver birch sapling. He called out for help, but as none seemed forthcoming, like many people when all hope is lost, he prayed!
Almost immediately, an air-sea rescue helicopter appeared, and a voice called over an amplifier offering help - which he declined.
He heard a second call: from a loudhailer on a RNLI lifeboat below him - this he also declined.
Thirdly, there came an offer from the cliff top: the mountain rescue team, who were willing to descend to his aid; he declined their help.
His grasp on the sapling failed - just as its roots pulled out of the thin soil. He fainted as he fell - and so had little sensation of the horrific end, which befell him on the rocks below.
At the Gates of Heaven he challenged St Peter - the theology is not too good here: "Why did God not answer my prayer?" St Peter turned to his computer terminal: "At 14.00 hours we sent you a helicopter; at 14.20 there was a lifeboat on station; and at 14.40 the full mountain rescue team were on the cliff above you; but you refused all our offers of mercy!"
MORE SERVING GIFTS
Administration,
Leadership-aid,
Helpers,
Servants,
Mercy acts, and
Contributions -
[In addition to Pastor, and
Encouraging – are looked at elsewhere].
We pray to God, but practical help often comes through people.
Stunning though it may be, the Church is like a body: where each person is a part that relies on all who make up the whole. Look at any average Congregation, and you will see few who are speakers (10% say some Bible College lecturers): most are helpers. As we have seen, Peter rounds off two main groups of gifts as: speaking and serving (1 Peter 4:7-11). This chapter is in honour of those who serve!
At least half of the twenty Gifts of the Spirit are anointings to serve. Characteristically they merge: when we look at the outside of a human body, it is difficult to see where the head finishes and the neck starts - or take the foot, and the ankle, however, if we note the structure of the skeleton, all becomes clear. We have already looked at the gift of pastor; now we turn to: administration, leadership-aid, helpers, servants, mercy acts and contributors.
There is a problem that faces police forces, from time to time: should the officers in the headquarters, receive the same remuneration as those in the front line of danger? The argument surfaced as early as 1000 BC - in 1 Samuel 30: the story of David's troubles and their victorious outcome, at Ziklag. When 200 men were weary and remained with the baggage, 400 went on to fight the battle. David's ruling was that all should share the spoils equally. The serving gifts should take heart from this!
[C] ADMINISTRATION, 13 1 Corinthians 12
(2942 Strong, kubernetes, koo-ber-nay-tace. The modern word "cybernetics", the comparative analysis of management systems, stems from it - a tree or a transport system, can be analysed; analysis shows that Evolution as a system of Creation, will not work.)
The very idea of this gift, strikes terror into countless numbers of Christians - leaders and ordinary saints alike: how can we relate to people who are so remarkably efficient? Indeed Paul writes of his team of apostles: "Not that we are competent of ourselves to claim anything for ourselves, but our competence comes from God. He made us competent as ministers of a new covenant ... " (2 Corinthians 3:5-6). These people are not like a super, well-tried, program on a mainframe computer, they are blundering fools, who have been redeemed by the grace of God, and who walk in the guidance and power of the Holy Spirit.
Throughout their days, they continually require the prompting of the Spirit - but the result is efficient planning and performance, in many areas of life."
The Greek word could be rendered: "governings", "administrations", "steersman", or "helmsman" - the sailor who is in control of driving the ship, for all practical purposes, but serving under the senior officers. The non-figurative usage is seen in Acts 27:11 and Revelation 18:17 - "pilot", "ship's-pilot". Kittel points out that in Septuagint Greek, it is found three times in Proverbs - 1:5, 11:14 and 24:6: "right directing", "clever direction", and "wise counsel".
The structure in the Greek text: "gifts of" (four words earlier), and the plural noun, obviously produces: "gifts of administrations" - singular gifts for special purposes, and much room for variety; the efficient running of a church coffee bar, does not mean we can run for Parliament in the next election.
So we would look for those in the Congregation, who are talented by God's grace, in various departments of administration and leadership. It will be seen both inside and outside the college of Elders: in those who have special gifts of "organizing" - the word used by J. B. Philips in his translation.
May I suggest a short list, for starters: church secretaries, magazine editors, treasurers, and specialist organisers - of the youth group, ladies meeting, book library, audio-visual library, music group, junior church, and church events, leaders of meetings, worship leaders, bursars, administrators of para-church organisations, and anything which requires thorough planning, legal issues. It can be given to men or women, of course.
This is a most significant gift, which, if recognised and employed, will have great ramifications for today's churches. In my church work I have often encountered very talented people who are totally disorganised; how they need the ministry of an organiser. The story is told of a most talented Bible College tutor who was so absent-minded, that a student was always delegated to carry a spare minibus key, because he was guaranteed to misplace it. Ironically, one of the most inefficient people I have encountered was called "The Church Administrator". A very successful executive was once asked if he had an excellent memory, "On the contrary," he pointed out, "I write everything down!
From the Elders, it will be a delegated leadership, based on an ability given by the Holy Spirit, and implying a fair degree of trust and freedom, but also accountability and subservience. There will be applications outside Church life - many have found this gift has taken them ahead in secular employment - they should not be slow to acknowledge the presence and power of the Holy Spirit. Training - through study, mentoring by a more experienced Christian, college courses, or in-service training of other kinds - should not be excluded. Like the word "ministry" - "leadership" is a word lazily misused today.
"I ... delight to see how orderly you are," would be a good text for someone with this gift. (Colossians 2:5)
We may think of the great administrators in the Bible: the Lord Jesus, King David, Daniel, Joseph, Moses, Paul, Nehemiah and many others.
As with all the anointings, the continuum of our own Bible reading will give us further insights.
If, on sitting down to eat the first course of a meal, you start planning what the second course will be, this could be the gift of Administration.
If, on sitting down to eat the first course of a meal, you start planning what the second course will be, this could be the gift of Administration.
[D] LEADERSHIP-AID, 15 Romans 12.
(4291 Strong, proistemi, pro-is'-tay-mee.)
English translations may feature either of the two words: the RSV has zealous "aid", which is set against, and as distinct from, "contributing" with liberality; the NIV has diligent governing "leadership". The confusion is caused by the Greek usage of the word being too complex to render simply. Here are the shades of meaning attached to it: to preside, to put oneself at the head of, to go before, to go first, "I went on before you"; and figuratively: going ahead of someone - by way of protection, to join with sponsors, curators, to assist, to care for, to look after, to be concerned with the needs of others - perhaps in legal affairs, to represent, assist, support, to give protective leadership, rule, to handle the affairs of, and to look after a church or household. It works well with the Gift of Helper, and could have dimensions ranging from Government of a Nation, to a baby, and is wonderful to behold.
So, to put it simply - and I can only make my own considered suggestion: it would seem that this enabling is to guide or pilot a person, or a group, through a particularly difficult time - to see people through a problem. It means being engaged for a limited period only, in connection with one issue. The Divine compassion of the Godhead is demonstrated by this anointing. The problems dealt with might cover such a wide range, to include: illness, convalescence, poverty, oppression, times and circumstances of temptation, lack of instruction, unusual catastrophes, or loneliness: when life presents us with overwhelming odds and becomes too much for us to bear. The picture could well be, of a person leading a blind man to his destination, or a port authority pilot boarding a ship in the roads, to bring it safely up the estuary to the docks. On the one hand: it is close to administration, on the other, there is a pastoral care. Because there is just a hint of the thought in the usage of the word, my suggestion that the service is for a limited time, is counter to the kind of help that imprisons a person in a state of permanent dependency on another. I hold the concept that there is a coming out of the wood - out of "the valley of the shadow of death": to a place of spiritual healthy confident maturity. The word is used twice elsewhere, as I say: in connection with an Elder leading his own house admirably, and leading well in the Church, mainly in teaching (1 Timothy 3:4-5, 5:17). It includes an area, which might be covered by the rather vague secular term “counselling”, but it, goes much further than words.
We might think of well-known Old Testament examples: Elijah and the widow of Zarephath (1 Kings 17:7-24), and Elisha and the widow of a prophet (2 Kings 4:1-7). Nehemiah, when he led the citizens of Jerusalem through their rebuilding, but then handed over the ruling of the city to his brother Hanani, and the control of the citadel to Hananiah. (Nehemiah generally and 7:2) Queen Esther, as a member of the royal household, and along with her uncle Mordecai, led the Jews exiled in Media and Persia through the persecution envisaged by the wicked Haman, in the reign of King Xerxes (485-465 BC). (Cf. The Book of Esther)
We have no doubt thought of the gifts being employed by lesser mortals to help even the eminent in society, but here we have three members of the nobility experiencing the power of the Spirit of God to bring relief to national groups.
Perhaps we could include Ananias and Barnabas here - when they saw Saul of Tarsus through the difficult time of integration into the churches at Damascus and Jerusalem, following his conversion (Acts 9:10-28).
The word is used generally for any who are over us in the Church: perhaps in a way not limited to the Elders, but including apostles teachers, prophets, and others (1 Thessalonians 5:12). Obviously, it is a gift, which has changed the course of history.
I have had two notable experiences of benefiting from this gift. Several very close members of my family died within a decade - mother, father, grandmother and an aunt who lived with us. I had a new, very demanding job, had stood out against declining standards of honesty at Bible College, and was heavily committed to Church Work - round about 1960. I started to collapse, with little warning: at which time, a very kind senior Christian (a Professor of Medicine) took me into his family for three months - until recovery was established.
In the early days of studying about this gift, I was viciously struck down with Menigococcal Bacterial Meningitis; within the team that helped to save my life, were two mature Christian nurses - who wore a Fish Badges - and who stood by me in a very special kind of fellowship, until I was well through the journey to recovery.
A Christian neighbour is helping a single mother to cope with her limited finances.
I have noticed some instances of the recipient falling out with the helper: as a way of releasing from what otherwise might have become an over dependency. There is sometimes the tendency to be bossy.
We might think of those standing up for the rights of the under-privileged and exploited.
The admonition is to employ this gift "with diligence"!
[E] HELPERS, 12. 1 Corinthians 12
(484 Strong, antilepsis, or antilaimpsis (Kittel),
an-til'-ape-sis, relief, help, succour support.)
There is a great temptation for commentators to suggest that the serving gifts are not as miraculous as the rest, but the whole life of the Believer is caught up in the powerful working and inspiration of the Holy Spirit. My considered view is that all the gifts have to be miraculous.
The AV has "helps", the NIV: "those able to help others"; there is also the inference of relief, relating to succour and support, taking up a need, grasping hold of - to help, to input, keep to, a loyal commitment to, and taking up a cause. Help in the general sense of loving actions (G. Delling, Kittel). Practical help, and sometimes quite remarkable, in any aspect of life: home, Ekklesia, work, and elsewhere. It has a close relationship with similar kinds of service: it is not as dominating and crucial as Leadership-Aid, and not limited to finance - perhaps quite separate from it. The word is used of the Spirit's help in our prayers (Romans 8:26). Particularly in Psalms - as seen in the Septuagint - God is our help. Fourteen times in the Greek Old Testament, it refers to helping one's neighbour; to share a task with someone; to help someone in his or her work (Exodus 18:22, Numbers 11:17).
We have here yet another gift, which shows God's practical compassion. Its outworking might include: helping to care for a busy mother's children; taking people on a needed holiday; collecting the older and infirm, and taking them to meetings; doctors, teachers, agriculturalists, and other "mission partners", in poor countries - help in all areas of society. It could be arriving in time to do some urgent typing for a Member of Parliament, or noticing that an invalid needs a wheel chair lifting into their home. Our friend Mrs. Barbara Wood was led to visit a church family: just as the door opened, the lady collapsed into Barbara's arms, seriously ill.
Without this gift, very little Gospel work could be achieved - a footnote, which could follow every topic!
Some possible examples:
Ziba, the steward of Mephibosheth, bringing food to King David (2 Samuel 16:1-4), Jonathan and Ahimaaz: two spies who brought information to King David, on his retreat from Jerusalem (2 Samuel 17:15-22).
The ladies who helped the Lord Jesus and his disciples: Martha and Mary; perhaps the support of Mary of Magdala, Joanna, Susanna and many others, was both fiscal and practical (Matthew 27:55-56, Luke 10:38-42, 8:1-3).
There was the group of men, who, at various times, are seen helping Paul in the Book of Acts, and throughout the epistles, although their help might have been of the deeper commitment of the next anointing. We should also consider the assistance given to the apostles in the writing of their New Testament letters - Tertius helped with Romans, Sosthenes joined Paul with 1 Corinthians, Silas assisted with 1 Peter - and in the delivering of them: Phoebe carried the letter to Rome, Tychichus took letters to Ephesus and Colossae, and perhaps to Titus (Romans 16:22, 1 Corinthians 1:1, 1 Peter 5:12; Romans 16:1-2, Ephesians 6:21-22, Colossians 4:7, Titus 3:12). The Scriptures abound with people, from all ranks of life, who helped others in the name of God the Most Merciful.
These serving Gifts are quite beautiful; they see immediate results, and rewards, in that sense. There is a danger that in enthusiasm they over-rule the individual and take away their self-respect - something to be guarded against.
These serving Gifts are quite beautiful; they see immediate results, and rewards, in that sense. There is a danger that in enthusiasm they over-rule the individual and take away their self-respect - something to be guarded against.
What about this?
THE CHRISTIAN WHO WAS “Q”
Fans of James Bond will know of “Q” – the ingenious Quartermaster, who supplied Bond with cunning devices. Ian Flemming, the writer of the James Bond stories, served in Naval Intelligence during World War II; here he met the real Quartermaster: Charles Fraser-Smith.
In 1940 Fraser-Smith spoke at a Church in Leeds: telling of his inventiveness whilst farming in Morocco, and of the two orphanages he had founded there. After the meeting, he was approached by two Government officials who wanted him in a secret post in London. Here he worked for MI6, MI9, and SOE (Special Operations Executive).
There were: hair brushes which concealed maps; miniature saws hidden in bootlaces; fountain pens, cigarettes and false teeth, which contained magnetic compasses and telescopes. Cigarette lighters hid cameras, and shaving brushes stored film - to help pinpoint key targets for Bomber Command. Invisible ink maps for secret agents in Europe, and concentrated rations for resistance troops in Burma, were also his inventions.
He was a man of great missionary interest and a very active Christian (the Gideons and the Bible Society, etc) – right up to his 88th year.
(From an article by Richard Wilkins, of the Association of Christian Teachers [ACT}.)
[F] SERVING, 18 Romans 12.
(1248 Strong, diakonian, dee-ak-on-ee-ah, service - of a servant.)
This must be very similar to "helping", but, I think, more of an attitude which is manifested in a more dedicated and wide ranging service: like a servant to a person - perhaps to free them for more important service. There is an Office of Deacons, the second, and last, in the Church structure. This is the same name, but with the Office, appointed by the Congregation, will come the ability to serve the Assembly, in a similar way the primary Office of Elders includes gifts of healing and leading.
Quite separate from the Congregation’s appointment; here we are thinking of a gift found among ordinary church members. Ideas contained in usage of the word are: attendance as a servant, wait upon, host, friend, and individual service rendered to another, prepare and serve food. Many wives will have this gift - perhaps all brilliant ones do! Good husbands also! I have seen it as: acting as servant to another, especially helping practically to release them in their service of God. There is a remote danger of being taken advantage of. I visited an eminent and gifted friend, who was very busy for Christ; his household duties had fallen behind, and so I did ironing and various other chores. When he called: "Come here my man!" I knew that the time for a reappraisal had arrived!
Jesus Himself came as a Servant (Isaiah 52:13-53:12, Matthew 12:18, Luke 22:27, John 13:1-17,etc). We are called, generally, to be servants of God and of each other (Matthew 20:27, 23:11, Mark 9:37, 10:44, Luke 2:29, John 12:26, Romans 1:1, etc). John Mark (who later wrote the Gospel According to Mark) was aide to Paul and Barnabas, on the First Missionary Journey, and later in Rome (Acts 12:25, 15:37-39, 2 Timothy 4:11). Timothy and Erastus had "ministered” to Paul, before being sent by him to work in Macedonia, in a far higher calling (Acts 19:22). Onesimus was thought of as a minister to Paul, on behalf of Philemon (Philemon verse 13). Phoebe of Cenchrea held the office, and obviously practiced the gift as well (Romans 16:1 and 2).
Onesiphorus ministered to Paul in Ephesus, he recalls (2 Timothy 1:18).
The Household of Stephanas ministered to the saints (1 Corinthians 16:15).
Paul and others ministered, in taking the financial gift from Achaia to Jerusalem (2 Corinthians 8:19). Paul collected firewood, as a prisoner, on Malta. Even here, there was a display of the remarkable and the miraculous (Acts 28:1-6).
One commentator notes that Paul may have been seen in the Greco-Roman world, as a man of substance and standing, because he had several men in attendance.
If we are tempted to react against being a servant, let us remember that, like our Lord and His apostles, we are called to be slaves! Often, the word translated "servant" in the English Versions, is "slave" (doulos) in the original text. However, this is much better than being a slave of sin - which we were before conversion (John 8:34, Romans 6). In Roman society, do not forget, the slave of the Emperor was much higher than an ordinary freeman.
Ministry, or serving, in the Bible is usually something practical: where you put on your pinny, or roll your sleeves up. 1 John 3:18 reads, "Dear children, let us not love with words or tongue, but with actions and truth." This is one of the grounds for assurance listed by John, and it is a gift, which brings us very close to the Lord Jesus.
[G] MERCY ACTS, 16 Romans 12.
(1653 Strong, eleeo, el-eh-eh'-o; AV and NIV mercy. Strong has: compassion, pity, showing mercy.)
Rudolf Bultmann, writing within the stricture of the Kittel brief - thankfully, thinks of: emotion roused by contact with suffering, concern for the welfare of others, pathos or phobia, a sense of awe, mercy, sympathy, relating to an area of justice, an attitude arising out of a mutual relationship of trust and loyalty - faithfulness, protection, security, faithfulness to a covenant - of a ruler protecting his dominion, obligation, love, grace, favour - coming undeservedly to another person to help them.
One would think of a specific and significant act of merciful assistance.
Stoic philosophy, thinking mainly of jurisprudence, saw mercy as a weakening of the law's authority, and as a possible course of injustice. Fortunately indeed, God has revealed Himself, in both Old and New Testaments, as a God of mercy, and we are encouraged to show mercy in our relationships with others, because of this divine quality.
The chapters, or Surah, of the Qur'an all begin with the words: "In the Name of Allah, the most Beneficent, the Most Merciful"; Islam has no revelation of that Mercy of God; indeed, He is seen as a capricious individual. In the opinion of some who have studied Islam at firsthand: the Allah of the Qur’an is viewed as being Satan in reality. One might say, in contrast, that the whole of the Bible is devoted to explaining the Mercy of God, one of His main attributes – fortunately for us! God's mercy is based on His specific promises, is not vague, and is the very opposite of His wrath in judgment.
"Seek the LORD while he may be found;
call on him while he is near.
Let the wicked forsake his way
and the evil man his thoughts.
Let him turn to the LORD, and he will have mercy on him,
and to our God, for he will freely pardon."
(Isaiah 55:6-7)
The importance of mercy in the Christian walk, is constantly underlined: "... because judgment without mercy will be shown to anyone who has not been merciful," and " the wisdom that comes from heaven is ... full of mercy...." (James 2:13, 3:17. Cf Hosea 6:6, Matthew 9:13, 12:7, 5:7,)
Mercy is one of the three main aspects of the Law, along with justice and faithfulness (Matthew 23:23). The utterly evil are "unmerciful" (Romans 1:31).
Most, if not all, of the gifts are expressions of parts of God's Nature. To act in mercy, is therefore one of the greatest callings for a Christian. How marvelous when this great Mercy is seen conspicuously in Mercy Acts.
Our main text stresses the usage found in the Septuagint: that mercy must take a concrete form: in action. "Almsgiving", as it appears in the Authorized Version, is really "mercy acts", and obviously it must be done in secrecy. The requirement in Romans is: "with cheerfulness" - it is to be enjoyed.
Biblical examples might be:
Abigail bringing victuals to David in the Judean Desert (1 Samuel 25:14-35).
There were the various men who brought provisions and equipment for David's army, on his retreat before Absalom. (2 Samuel 17:24-29) The love of one's neighbour is illustrated in the merciful actions of the "Good Samaritan" in the parable (Luke 10:37).
Exorcism is seen in Jesus's service as a showing of Divine Mercy (Mark 5:19), as is healing, post Ascension (Philippians 2:27).
[H] CONTRIBUTING, 14 Romans 12
(3330 Strong, metadidomi, met-ad-id'-o-mee; AV - he that giveth; AV Newberry margin - imparteth; NIV - contributing to the needs of others; Green Interlinear - sharing.)
The injunction is: with liberality, generosity, and simplicity.
Acts 4:32-37, is one of two great examples in the Early Church. Out of all the serving gifts, this deals uniquely with money. Some people are gifted to earn or obtain legitimately, large or relatively large amounts of money, for helping God's people. We may recollect the ladies in Luke 8 again, Priscilla and Aquila in Acts - who gave hospitality to individuals, and indeed, to whole congregations, and the Great Collection of the Macedonian and Corinthian Churches, for famine relief in the Judean Believers (Luke 8:1-3; Acts 18:1-3, 24-26, Romans 16:3-5, 1 Corinthians 16:19; Romans 16:1-4, 2 Corinthians 8:1-9:15). Paul could say: "You yourselves know that these hands of mine have supplied my own needs and the needs of my companions. In everything I did, I showed you that by this kind of hard work we must help the weak." This would imply a continuing fiscal help (Acts 20:34-35).
1 John 3:17 "If anyone has material possessions and sees his brother in need but has no pity on him, how can the love of God be in him."
There must be no strings attached, and the applicable and associated adjective is: "generous".
God’s work might well not progress without this gift: a vital ministry in America was given a great boost, with a donation from a millionaire Believer, of half a million American dollars to purchase a Headquarters Office building.
It amazes me, and is surely salutary, that the apostles saw that there were so many similar, but distinctively separate, supporting gifts in the Church; and we have the great need to develop our own understanding and experience of them. They are all part of the Church's anointing by the Holy Spirit, and individually, of our being filled with the Spirit
TITHING
Abraham paid tithes to Melchizedek before he became circumcised - and therefore "Jewish". He was still Gentile, and certainly not under The Law.
Tithing was covered in Old Testament Law; but Jesus enforced it also. It surprises me that even those with a legal background fail to see the implications of our Lord’s words. It is for all Believers, quite separated from the special gift.
Tithing was covered in Old Testament Law; but Jesus enforced it also. It surprises me that even those with a legal background fail to see the implications of our Lord’s words. It is for all Believers, quite separated from the special gift.
Matthew 23:23 “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cummin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former.
Here is clear instruction on the correct perspective, but still requiring tithing to be retained. A tithe is obviously a tenth. Some time ago we had a Vicar who had been an Accountant, and was a good person to discuss the subject with. The church tithed its own income: giving to other worthy causes. We decided that tithing should be before government taxation, but minus Superannuation (for a Pension); this encouraged tithing of the Pension after Retirement. A careful Account Book could be kept. Tithing is a floor not a ceiling – a minimum, not a top amount. There are other causes for giving: special thanksgiving, and Firstfruits from some new venture or “harvest”.
A local church had severe financial problems, so having in mind the cars in the car park and the fashion statements, I gave a short word on tithing, as part of my sermon. And that was it; except for a lady who was at odds with my statements about keeping an account book, to redress withholding tithes in times of poverty. The lady would tithe, even if it meant starving her children! I disagreed. The reverse can be true: in years of plenty we can give well in excess.
If our giving is limited: a mere tip to God - as apposed to an investment for eternity, we will be embarrassed on reaching Glory!
If our giving is limited: a mere tip to God - as apposed to an investment for eternity, we will be embarrassed on reaching Glory!
A very tragic story, if I understood it aright: a Believer, who had experienced prison and a disastrous life before his conversion, found himself blessed with this gift. Sadly he started to spend on an affluent lifestyle of cars and property - much to the amazement of his ex-social worker, and his own excitement. This appeared to set a bad example, and indicated a lack of understanding - soon to be remedied, I hope.
FAILURE TO ENCOURAGE GIVING CAN ROB CHRISTIANS OF REWARDS IN THE NEXT LIFE.
For every 10 people, their average income will be the church's, if they tithe.
Again: Tithing came before the Law, even before Abraham became a Jew - Genesis 14:18-20.
Charity begins at home: but it should not stop there.
WHERE FEELINGS RUN HIGH
WHERE FEELINGS RUN HIGH
[I] APOSTLE, 10 1 Corinthians 12 (Second List), Ephesians 4
(652 Strong, apostolos, ap-os'-tol-os, a delegate, ambassador, messenger, a person who is sent)
Some readers will passionately hold to the view that this calling finished with the death of the last of the Twelve; others will attend fellowships, which are awash with them! This is where we grasp the nettle: if all the charisms of the Epistles are for today, then how do we view the gift of apostle? The story is told of an American Congressional Candidate who was asked a difficult question on the hustings. He replied that some of his friends were of one opinion, some were of the other: "Personally, I'm for my friends." Some of my brothers and sisters would say that, apart from a figurative use of the word, they finished with the Twelve - to suggest otherwise, is to imply that the Bible is still being written; others say that they have apostles today in their denomination. An airline pilot does not take a vote among the passengers as to what to do next: he concentrates on his instruments. Similarly, the Christian must follow the Scriptures: not opinions. Cockpit instruments do need regular checking, as I know from experience, similarly, we must research for precise and accurate translation and meaning. Some are all too ready to claim “apostleship”, others are wise not to mention it.
In his most significant book, "Ministers of God", Canon Principal Leon Morris seconds the words of Bishop J. B. Lightfoot (one time of Durham, and eminent New Testament scholar): that the term apostle "is not so used as to lend any countenance to the idea that it is in any way restricted to the Twelve" - the word is not confined to the Twelve and Paul, in the later parts of the New Testament (ibid p. 42). Also of significance are the dates of the two books: "Ministers of God" 1964, "Saint Paul's Epistle to the Galatians", by J. B. Lightfoot, 1902. Professor C. K. Barrett, the Durham University, Methodist academic, says: "It is implied that there is a distinct group of persons known as apostles, which is not unlimited, so that anyone may claim, truly or falsely, to belong to it, and that this claim may be tested; it is implied too that false claims were in fact made" ("The Signs of an Apostle", 1969). On the question of false apostles, the argument is never offered, that there could only be The Twelve. "It must have been well known throughout the Church that there was a class of apostles and that this class was considerably wider than the Twelve, else to affirm oneself to be an apostle would be immediately to discredit oneself." (Leon Morris p. 45; 2 Corinthians 11:11-15, 12:11; Revelation 2:2)
To admit to more than The Twelve, is still a long march from accepting the concept that there are apostles in the Church today.
An Assistant Bishop in Manchester, a long time ago, observed that people, like himself, might be the apostles today! In his case of extreme unorthodoxy, it was most appropriate to underline, that we must always be on guard against false one who bring a different Christology - such as denying the Virgin Birth, the Eternal Sonship (that Jesus was God come down from Heaven), and the Bodily Resurrection of Christ; and offering a salvation which is based on the works of the Law, as opposed to grace and faith.
Ancient Corinth is now simply a small tourist village, dominated by the ruins of the archaeological site. In mid-September 1991, I visited the last shop on the right as one walks through the main street towards the museum - near to where Paul may have served in the workshops of the North Market. The owner of this shop spends his time painting small modern vases and artifacts. The ubiquitous radio amplified a most significant Greek Orthodox service - it was in fact celebrating the Festival of the True Cross. The eminent Bishop was preaching about the Church's need for apostles today!
Words of assurance and comfort
1. There can be no adding to, or changing of the Scriptures.
This is why the Qur'an, the writing of Mohammed, cannot be of God. There are Muslim theologians who recognise the problem of Revelation 22:18, 19: that the pages of revelation from God, closed forever on earth, at this point. Within the Qur’an there are abrogations without number, even though the work of one person and about the same length as the New Testament, and the Medina chapters are in opposition to those written in Mecca - one peaceful, the other warlike.
2. The authority in the Congregation should always be the Elders.
3. Academic institutions, denominational hierarchies, and local-church leaders, cannot take upon themselves the sole distribution of any of the Gifts; the Spirit of Grace is sovereign. This is not to say that during a course of training, the Spirit may not anoint, and there is always much to be learned about our gifts and their uses through study. We have a duty, before God, to be fully educated for His service: "Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth." (2 Timothy 2:15) Similarly, some form of ordination" - the laying on of hands and commissioning, may be most valid.
4. As with all gifts, there is the question of scale: from the minuscule, to the worldwide.
5. The Twelve are, and will always be, special (Matthew 10:2, 19:28; John 20:24; Acts 6:2; 1 Corinthians 15:5; Revelation 21:14 - by way of examples). J. W. Bowman noted: "Wherever our Lord would appear with His band of 'twelve', the number in itself would be proclaiming the Gospel message.... 'Can't you see', it would be saying to Jewry, 'this is the Remnant spoken of in the prophets. Open your eyes and see; this is the Messiah and the new Israel!'" (Leon Morris gives this quotation in "Ministers of God", p.15) They were a critical part of the eschatological fulfilment of Israel. The Twelve - and the inner Three - remind us of the Warriors of David: the Three and the Thirty. (2 Samuel 23:8-39)
6. There has been little recent use of the term, except in a metaphorical sense for special missionaries such as: Smith Wigglesworth, John Wesley, William Carey, David Livingstone, David Brainard - who did remarkable work among the Native Canadians, and others who hold our attention in the pages of Church History.
Apostles in the Church are equated with the prophets of Israel.
Now I wish to establish an important point as a basis for our study: apostles are the equivalent of the Old Testament prophets. Here are nine objective reasons why this is the case, looking at the text:
1. Apostles were, if you like, "The Generals Next To God": the highest of Gifts to the Church - "in the Church God has appointed first of all apostles, secondly prophets..." (1 Corinthians 12:27-31): similarly, the Old Testament prophets were the highest rank in their day.
2. The calling covers that of the ancient prophets, as is demonstrated by the eschatological passages, and other prophetic elements, in the epistles - similar to those in the Major and Minor Prophets, and by the occasional promoting of prophets to be apostles: as in the case of Barnabas, Paul, and Silas. (Acts 13:1-4; 14:4; 15:32)
The following list of the elements in Old Testament Prophecy demonstrates an affinity with the apostles' writing and ministry, rather than with New Testament Prophecy:
a. Revelation of God's Character and will.
b. Indictment of wickedness, even among God's
People.
c. Judgment is spoken of as imminent.
d. Exile and Return - the course of future events.
e. The Messianic Hope.
f. The Golden Age – Eschatology, the Millennium.
g. Instruction, Strengthening, Comfort and
Encouragement.
h. Everyday issues - such as 1 Samuel 9, "Where are my father's donkeys?" "This will happen if the king does not repent…”
3. The New Testament prophets are clearly stated to be second in status to the apostles, and the evidence of their ministry indicates a role, which is distinctly less than that of their forebears under the Old Covenant.
4. The Old Testament written revelation was mainly given through prophets; mainly apostles set down the words of the New Testament.
5. Jesus taught: "... God in his wisdom said, I will send them prophets and apostles..." (Luke 11:49 in its context)
6. Peter also makes it clear: "I want you to recall the words spoken in the past by the holy prophets and the command given by our Lord and Saviour through your apostles" (2 Peter 3:2, 14-16). Paul also: "... the Jews, killed the Lord Jesus and the prophets and also drove us (apostles) out." (1 Thessalonians 2:6, 15)
7. Jesus is both The Prophet, in the Old Testament sense, and The Apostle of the New Covenant.
8. The call of the apostle, certainly in Paul's case, resembled that of an ancient prophet - his initial reaction on the Damascus approach road, would have been to think that God was calling him to an Isaiah-like duty. The Twelve had the impressive honour of a calling by God Incarnate during His earthly ministry.
Karl Rengstorf suggests this important line of thinking in the Kittel article on the "apostle" word group when he notes in a parenthesis: "It should be obvious that the NT "prophetai" ... do not correspond at all to those of the OT. It should also be clear why they do not play a very prominent part, though they are highly respected in the time of the great Pauline Epistles." (Kittel, Volume I, p 441)
The prophets of the Old Testament
To learn several key lessons, we too must enter into a parenthesis on this subject, and look at the service of these ancient men of God.
Who were the prophets of the Old Testament? There are twenty-eight, which most church goers, could probably reel off immediately: Adam, Noah, Abraham, Isaac, Jacob (Israel), Joseph, Moses, Aaron, Samuel, David, Elijah, Elisha; Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi.
Only about nineteen of these twenty-eight are known as Writing
Prophets - those who wrote part of the Scriptures. Incidentally, Elijah wrote a letter: 2 Chronicles 21:12 ff.
(References: Genesis 15:1, 13-16; 20:7; 49:1; 50:24, Exodus 7:1, 1 Samuel 3:20, 9:6-14; 2 Samuel 7:2; Amos 7:14; Habakkuk 1:1; Haggai 1:1; Ezra 5:1; Zechariah 1:7; 1 Kings 18:36; 19:16.)
Now for some of the lesser-known Old Testament prophets and
prophetesses:
Miriam (Exodus 15:20),
Eldad and Medad (Numbers 11:27),
Joshua (Joshua 1:1 ff; 3:10 ff etc),
Joshua (Joshua 1:1 ff; 3:10 ff etc),
Deborah (Judges 4:4),
An unnamed prophet (Judges 6:8),
A procession of prophets (1 Samuel 10:5),
King Saul (1 Samuel 10:6),
A group of prophets led by Samuel (1 Samuel 19:20),
Three groups of King Saul's men (1 Samuel 19:20-21),
The prophet Gad (1 Samuel 22:5),
Ahijah the prophet of Shiloh (1 Kings 11:29, 14:2),
Shemaiah (1 Kings 12:22 ff)
The man of God from Judah, who is led astray and killed (1 Kings 13:1 ff),
And a duplicitous old prophet of Bethel (1 Kings 13:11 ff),
Jehu son of Hanani (1 Kings 16:7),
The larger number of the Lord's prophets (1 Kings 18:4 ff,
19:10 ff),
A hundred taken and hidden by Obadiah (1 Kings 18:4 ff),
450 false prophets of Baal (1 Kings 18:19),
400 false prophets of Asherah (1 Kings 18:19),
A prophet who came to King Ahab (1 Kings 20:13),
One of the sons of the prophets (1 Kings 20:35-36),
400 false prophets of Israel, including Zedekiah son of Kenaanah,
(1 Kings 22:6-28; 2 Chronicles 18),
Micaiah son of Imlah (1 Kings 22:7-8; 2 Chronicles 18),
The company of prophets (2 Kings 2:3-18, 4:1-41, 5:22,6:1, 9:1),
[The prophets of King Joram's father and mother (2 Kings 3:13)],
The false prophets of Baal in King Jehu's time (2 Kings 10:18 ff),
Huldah the prophetess, wife of Shallum son of Tikvah son of Harhas, keeper of the wardrobe - she lived in Jerusalem, the second district: an upper class family (2 Kings 22:14),
Some of the sons of Asaph[4], Heman [14], and Jeduthun [6] - who prophesied to music - 24 in total (1 Chronicles 25:1-5)
Shemaiah (2 Chronicles 12:5),
Iddo - who wrote annotations on King Abijah (2 Chronicles 12:5),
Azariah son of Oded the prophet (2 Chronicles 15:8),
Hanani the seer (2 Chronicles 16:7),
Jehu the seer, the son of Hanani (2 Chronicles 19:2 f) cf above,
Jahaziel son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite and descendant of Asaph
Eliezer son of Dodavahu of Mareshah prophesied against Jehoshaphat (2 Chronicles 20:14 and 37)
A prophet sent to King Amaziah (2 Chronicles 25:15),
Oded (2 Chronicles 28:9),
Gad the King's seer (2 Chronicles 29:25),
Nathan (2 Chronicles 29:25),
Prophets of God with Haggai, Zechariah, and Ezra (Ezra 5:1-2),
The false prophetess Noadiah (Nehemiah 6:14),
False prophets who tried to intimidate Nehemiah (Nehemiah 6:14),
False prophets of Baal in Israel's history (Jeremiah 2:8, 28),
Israel's false prophets in Samaria were of Baal (Jeremiah 23:13),
Some prophets in Jerusalem, in Jeremiah's time, were evil (Jeremiah 23:14),
In the reign of Zedekiah, there were false prophets (Jeremiah 27:14, 15),
False prophet Hananiah son of Azzur, from Gibeon (Jeremiah 28),
[Anna a prophetess, the daughter of Phanuel, of the tribe of Asher (Luke 2:36 - in the NT, but of the OT tradition)]
The full total must be well over a thousand!
So, to summarize: the OT prophets, did not all write notable letters and books like Isaiah and Jeremiah; nor did the prophets all perform spectacular miracles, such as those of Elijah and Elisha. We find the "schools" of prophets, and a whole class of prophets in the background, of whom we hear very little in detail.
There were prophetesses, and when men failed to serve God in one period - in the days of The Judges - Deborah took the lead.
Have in mind the point already made, that most of the New Testament is the work of apostles, just as the OT is mainly the writing of prophets.
The significance is therefore: if we accept the premise that the post-ascension apostles equate with the prophets of the Old Covenant - that a similar pattern of lesser, ordinary, apostles will be seen in their background; and that there will also be an undesirable presence of false apostles. The apostles of the Church will follow a similar pattern to the prophets of the Old Testament.
The apostles of the New Testament
JESUS IS CALLED "THE APOSTLE" (Hebrews 3:1).
There are the original Twelve:
Simon (Peter), and
Andrew (Peter's brother),
James (son of Zebedee), and
John (the brother of James), Boanerges - Sons of Thunder,
Philip, and
Bartholomew,
Thomas, and
Matthew (the tax collector),
James (son of Alphaeus), and
Thaddaeus, or Judas son of James (Is this the same person, or a replacement of one who had dropped out?),
Simon (the Zealot), and
Judas Iscariot (who betrayed him).
Matthew 10:2-4, (the synoptic parallels are Mark 3:13-19, and Luke 6:12-16)
What do we make of “The Seventy” (or 72): are they to be called apostles - "apostello" (to send verses 1-3) is the verb used? (Luke 10:1-24)
Two disciples who were present at Lake Galilee are included as apostles by some. (John 21:2)
Matthias was chosen by God to replace Judas Iscariot. (Acts 1:23-26)
James, the Lord's brother, by implication (1 Corinthians 9:5, 15:7; Galatians 1:19, 2:9-12)
Brothers of our Lord - at least two; possibly Jude and James, but there could be others. (1 Corinthians 9:5)
All the apostles - a sizable group, as contrasted with the Twelve, Paul, and James the Lord's Brother, all of whom are already in the list. (1 Corinthians 15:5-7)
Paul (Acts 14:4, 14, 1 Corinthians 9:1, 5, 6; 15:7; Galatians 2:8 etc)
Barnabas (Acts 14:4, 14; 1 Corinthians 9:5,6)
Apollos - some would see 1 Corinthians 4, as including this gifted lawyer from Alexandria.
Silas (1 Thessalonians 1:1, with 2:6 ff) a significant set of statements
Timothy (1 Thessalonians 1:1, with 2:6 ff)
Titus - I can find no clear reference in my notes, but the implications are clear in such passages as the letter to Titus, and in his work within the apostolic team (Titus 1:5, left in Crete to appoint Elders).
Epaproditus, the Philippian messenger - "apostolos" (Philippians 2:25)
Two or more "apostoloi" of the Macedonian Churches, sent to Corinth with Titus. (2 Corinthians 8:23) Were church apostles - Epaphroditus and these others - apostles who were commissioned by the Congregation to act on their behalf, commissioned by the
Congregation to Christ's service, or sent to the Congregation, originally, by Jesus? I think, not the first, as the word has a technical usage in the New Testament Church - meaning specifically "an apostle of Christ".
Andronicus (Romans 16:7)
Junias (or feminine Junia) (Romans 16:7) These last two had the following commendation: they were relatives of Paul, had been in prison with him ..., were outstanding among the apostles, and were converted before him.
Pseudo (false), super, apostles in Corinth (2 Corinthians 11:11-15, 12:11)
False apostles in Ephesus (Revelation 2:2)
In total, we must be thinking of an unknown figure, but in my opinion we might be about fifty, New Testament apostles - 24 unequivocally named, some unnamed, several open-ended plural references, and the false ones. The true calling is never proved by a reference to being in the original Twelve; there is clearly an understanding that there would be new post-ascension apostles. Derek Prince, in his research, saw at least 28, in addition to the Twelve. (Recorded talk: “The New Testament Evangelists”)
The New Testament is quite clear that the calling did not end with the Twelve: as the eminent Christian theologians, noted earlier, stated.
What further can be learnt from the words and academic notes?
It is not my intention, even if I could, to present a theological summation. Considerable surprise may be experienced, that university faculties and scholarly publications have seen such thorough consideration of the apostle's calling: the fifty pages of Kittel, and the publications of Morris, Lightfoot and Barrett, serve only as a hint.
Karl Heinrich Rengstorf, of Tubingen University, is the writer who deals with this word group in Kittel. (Vol. I, pp 398-447 [50 pages]) He sees the verb as suggesting "the impartation of full religious and ethical power"; the commission and authorization link the sender, the person sent, and the recipient; rulers of provinces were sent "from Rome as an impressive concretion of the empire" - in secular and religious terms it was a mission.
In the Greek translation of the Old Testament it is found over 700 times as a "technical term for the sending of a messenger with a specific task", as in the experience of Isaiah. (Isaiah 6:8) We should consider the subservience of the person sent: "Even in the consciousness of the bearer of the commission, the emphasis lies in its author, as we can see from such cases as Abraham (Genesis 12:1 ff), Eleizer (Genesis 24:1 ff), Moses and above all the prophets...” The Gospel According to John is especially rich in the concept of sending. One verse obscured in English Versions is 13:16: "I tell you the truth, no slave is greater than his master, nor an apostle greater than the one who sent him."
The remarkable fact is that, although the verb was commonly used in secular Greek: the noun had only a limited and specific use - for maritime commerce and military expeditions; that is, until its introduction as a calling, by our Lord. Jesus and the early church uniquely use it! There was no common Latin equivalent, hence the taking over of the Greek term as a loan word in translation. Hebrew had a similar term in “sheluhin/shaliah" (agent), which they did not in any sense borrow. Leon Morris rejects the idea found in Kittel, that "apostolos" relates to "shaliah", of the Old Testament.
As a basis for "apostle", Kittel settles for: "an encounter with the risen Lord and reception of the commission from Him". They are seen, not as officials in the Congregation, but messengers of Christ, through whom the Assemblies are formed, built up, instructed, guided and disciplined. "It could not be hardened into an office." Nevertheless, one must note a clear possessive link with sending Congregations: apostles of specific churches. The most likely inference being the question of accountability: the messengers had to report back to their sending Congregation, much as Paul did in Syrian Antioch, after his First and Second Missionary Journeys. (Acts 14:26-28, 18:22-23) This relationship to Syrian Antioch rather defines against the profile of apostles belonging to individual churches as their private apostle, who ministers to them: as opposed to being sent out from them. In this sense Paul was "to the Gentiles" and Peter "of the circumcision", but he was also, like Peter, "an apostle of Jesus Christ". (Romans 11:13; 1 Corinthians 1:1, 2 Corinthians 1:1, Galatians 1:1, 2:8 (AV), Ephesians 1:1, Colossians 1:1, 1 Timothy 1:1, 2 Timothy 1:1, Titus 1:1, 1 Peter 1:1; 2 Peter 1:1)
The term "pseudo-apostle" is special to the New Testament, also. "Whatever the debate about whether the apostles died off in the first century, it's clear the 'super apostles' didn't, Rob Warner notes somewhat wryly." ("Christianity Magazine", p26, April 1998 - an article on the thinking of Rob Warner.)
Although the ordination of apostles fell to the spiritual church, they were still very much "apostles of Christ".
New Testament teaching about the apostles' work
A look at key passages
In Matthew 10:2-4, (the synoptic parallels are Mark 3:13-19, and Luke 6:12-16) there is a significant pairing of the names: notice that the brothers are sent out together - and what about the zealot and the patriot together! If they could not work well together as brothers in the family business, they would hardly fare well as travelling preachers together; and similar ideals might oil the machinery of travelling evangelism. Derek Prince has clearly shown in his lectures, that they moved about in teams, if possible. Apart from practice established by Jesus in the original appointment, we have Peter and John at the Gate Beautiful, and in Samaria (Acts 3:1, 8:14-25, also Mark 11:1, 14:13), and Paul with his companions, as seen in Acts 13 ff and the epistles - note the plural pronouns in 2 Corinthians 10:3-18, 1 Thessalonians 1:1, 2:1-20, Galatians 2:1, 9 (two teams).
Also for the Twelve there was the commission: to announce the Good News, to heal, exorcise, receive limited payment and hospitality, to move on in the face of expected persecution - persecution would come, but there was to be no macho heroics - and to bring blessing. They were to herald (kerussein), rather than teach in depth, at this stage; but the whole of Jesus' revelation was to be passed on, in the wider sense of the Good News, eventually. Their commitment was to the death.
In Jesus's original appointment there is the important feature of Limitation: in this case, they must not go outside the House of Israel. (Matthew 10:5-6) Similarly Paul was restricted: from 'following his instinct' into Asia and Bithynia; from baptizing disciples in Corinth - even though it was very much part of his message; from straying outside his brief (as Apollos also, presumably, respected) and from entering the territory of other apostles. "What, after all is Apollos? And what is Paul? Only servants, through whom you came to believe - as the Lord assigned to each his task. I planted the seed, Apollos watered it, but God made it grow." This is a marvelously clear statement apropos all Christian service. In other words, he saw himself as integrated with the work of others, in God's great plan. To re-emphasize the point: there will be some significant limitations in the apostolic calling; they are not free agents with total authority, working in isolation, or without accountability. (Acts 16:6-7; 1 Corinthians 1:14-17; 1 Corinthians 3:5-9; 2 Corinthians 10:13-18)
What is often called The Great Commission is found at the end of The Gospel According to Matthew: "Then Jesus came to them and said, 'All authority in Heaven and on Earth has been given to me. Therefore, go and make disciples of all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything, which I have commanded you. And surely I am with you always, to the very end of the Age.'" (Matthew 28:18-20; Mark 16:14-18)
There was no doubt that Judas had forfeited his place in the apostolate, and so, on the authority of Psalms 69:25 and 109:8, Peter organized the replacement with these words: "Therefore it is necessary to choose one of the men who have been with us the whole time the Lord Jesus went in and out among us, beginning from John's baptism to the time when Jesus was taken up from us. For one of these must become a witness with us of His resurrection."
Matthias was chosen by the archaic method of lots, and officially became the twelfth apostle. (Acts 1:20-26)
The Twelve initiated the choosing of the Seven Deacons, but gave the actual choice to the full democratic gathering of the Disciples. They were to devote themselves to prayer and the service of the Word. (Acts 6:2-4)
Peter and John showed the seniority of their calling over that of the evangelist Philip, when they came to Samaria to literally put the seal on his activity there. One might ask: "How can one tell an evangelist from an apostle? They both preach the Gospel in fresh regions, often with miracles of authentication. What is the difference between Philip, on the one hand, as an evangelist, and Peter and John, as apostles, on the other?" By way of reply, we might say: "There is a point here. Perhaps some evangelists are all too ready to claim a higher appointment than God had given. Of course, to have a vision, to perform a miracle, or to claim a calling, is not necessarily the proof of a genuine call.
There is no piece of paper - although some may have carried letters, which were of little value, or obvious human badge of rank. Timothy was an apostle, but he was nothing like Paul. Perhaps only an apostle, really understands the calling, or needs to." (Acts 8:4-25; 2 Corinthians 3:1)
Paul, during his first days in Damascus, demonstrates the gift of evangelist; he is then seen as a teacher, and later as a prophet and teacher, before rising still further to the premier calling of apostle. Here we might be meant to see a steady promotion. (Acts 9:19 a-25, 11:26, 13:1, 14:4, and 14)
Peter's trilogy of visions at Joppa brings him guidance of pivotal significance (within the tradition of the Apocalyptic Vision, this indicates something of national or international importance, fixed in God's purposes, and soon to be executed - Genesis 37:5-10, 41:32; Daniel 4:24).
Peter had to defend his actions in Caesarea, in the face of general criticism from "the apostles and brothers throughout Judea". He was not granted infallibility! (Acts 11:1-18)
When James "the brother of John" was martyred he was not replaced: he remained one of the Twelve - the first to reach Glory. (Acts 12:2, Revelation 21:14)
Paul and Barnabas were sent out by the prophets and teachers of Syrian Antioch, and sent by the Holy Spirit also (not "apostello" in either case, although the first word is a distant relative). Does this constitute the Holy Spirit's commissioning of the two apostles? There is echo here of the words of David about the return of the Ark of God, "If it seems good to you and if it is the will of the LORD our God, let us send word far and wide.” (Acts 13:1-4; 1 Chronicles 13:1-3)
Paul is very careful to stress that suffering is basic to the commission. There are two key passages in his sensitive letters to the Corinthians - as contained in the New Testament. The first (1 Corinthians 4:8-13) describes how apostles are like the prisoners at the end of a Roman Triumphal Procession: destined for extermination in the city theatre or arena. Their suffering includes: being a spectacle to angels and men, being fools, weak, dishonoured, undernourished, ill-clothed, brutally treated, homeless, labourers, cursed by enemies of God, persecuted, wrongly spoken against, the scum of the earth, and refuse of society. In the second passage (2 Corinthians 11:21-33) Paul details his own suffering: he preached free of charge in Achaia, worked very hard, was frequently imprisoned, experienced severe flogging, faced death several times, five times he received the Jewish beating of 39 strokes, suffered three beatings with rods, was "stoned to death", had three shipwrecks, was twenty-four hours lost at sea, lived an unsettled lifestyle, faced various dangers (from rivers, bandits, fellow countrymen, Gentiles, in cities, in the countryside, at sea, from false Brethren), endured the indignity of labouring exacerbated by sleepless nights, starvation, fasting, excessive chill, shortage of clothing, in the sealed city of Damascus he had to escape from the wall in a basket - perhaps it was through the sewage outflow that he "slipped" away. Besides all this, he shared the constant heartaches of church members. Jesus is still being persecuted in the suffering of His People. Perhaps Paul and the Holy Spirit are stressing to us, that these are the true accreditation and signs of an apostle! Suffering also: 2 Corinthians 6:3-10 (39 areas), and 12:10.
Most of the Twelve died for their testimony; indeed, the verb "to witness" (martyreo) gave us the term "martyrdom" (to die for one's beliefs). This is hardly a glamorous job description, which will produce queues at the town’s Job Centre.
There must also be a sense of being "sent" as the term implies. This could be through some clear call, given to one's self or through the church with its Elders and prophets, or even a visionary sight of the risen Christ. Some will say that an appearance of the Risen Lord, and a direct order from Him, is essential; others that the Church at prayer can be the instrument of the Divine commissioning. Leon Morris limits it to the former: Derek Prince includes the latter. Scripture certainly stresses the divine appointment. (Acts 1:23-26, 1 Corinthians 1:1, 9:1, 12:28; 2 Corinthians 1:1, 11:5-13, 12:11; Galatians 1:1, 15-17; 1 Thessalonians 2:6; Jude verse 17)
The holiness of life, doctrinal authority, and doctrinal orthodoxy, will also mark out the true calling.
The authority of apostles must be looked at with care. Professor Morris deals incisively and extensively with variant academic opinions (ibid p 51 ff). They could not claim automatic infallibility: Paul's lost letter to the Corinthians contained a misleading statement (1 Corinthians 5:9-11), Peter and Barnabas were party to the Galatian heresy (Galatians 2:11-16), the Jerusalem Church, with its Elders and apostles, waited to hear Peter's account for his fellowshipping with Gentiles (Acts 10 and 11). Paul, whose life illustrates so much of the calling, has constantly to establish his authority - as in the Corinthian letters, although he sees it as being no less than that of the others, including the Twelve. (2 Corinthians 11:5 AV; Galatians 2:6) It would seem to me that the tension between the appointed Elders, and the called apostles, was a good safeguard of orthodoxy.
Paul's reference to signs, wonders and miracles, may well be in the spirit of irony which he is employing in the letter. (2 Corinthians 12:12; with chapters 10, 11 and 12) "To appeal to them is part of that folly in which Paul permits himself to indulge, in this chapter." (C. K. Barrett, note 80) The Jewish Christian readers, and the rapidly informed Gentile Believers would be well aware that something more than the miraculous was required as credential: both in the Law, and in the Gospels (Deuteronomy 13:1-18; Matthew 7:21-23 (GNB); see also Matthew 24:24). In the Law, anyone who taught the worship of false gods, even though they worked wonders and signs, were to be put to death - close relatives were to show no quarter in reporting them, and be the first to stone them; whole communities were to be exterminated. Our Lord taught: "Not everyone who calls me 'Lord, Lord' will enter the Kingdom of Heaven, but only those who do what my Father in Heaven wants them to do. When Judgment Day comes, many will say to me (a proof of Christ's divinity), 'Lord, Lord! In your name we spoke God's message, by your name we drove out many demons and performed many miracles!' Then I will say to them, 'I never knew you. Get away from me, you wicked people!" It is not miracles or even conservative preaching, but a close acquaintance with Our Heavenly Father, which is the evidence of real Christian conversion, let alone of apostleship.
One of the finest summations of the apostolic ministry is found in the farewell speech to the Ephesian Elders. Here may be seen the nearness to the Old Testament nabi (prophet – also found as a Muslim name): his relative innocence and integrity, because he has been faithful in declaring the Message, his charge to the spiritual rulers, the prophetic warning of imminent dangers, but in addition the quality of his own life and sacrifice, and a saying of Christ not found anywhere else. (Acts 20:25-38)
To stir the Jews, Paul magnified his service; we may say he: felt a sense of honour and privilege, rejoiced in it, made it paramount, to the fore of his mind, developed a consuming passion, did not hide his gift from hourly use. Paul could speak humbly of being the "least of the apostles", but in defense as "not a whit behind the very senior apostles". (Romans 11:13; 1 Corinthians 15:9; 2 Corinthians 11:5). This sense of pride and honour is found in 2 Corinthians 10:8, For even if I boast somewhat freely about the authority the Lord gave us for building you up rather than pulling you down, I will not be ashamed of it.
In a sense, I believe, the calling is a conglomerate of all, or many of, the gifts; but there is still the interdependence on others who are prophets, others who have the gift of faith, and so on. They were never one-man-bands, self-sufficient. The Twelve had the help of the godly ladies; Paul received much support: financial, secretarial, prophetic, etc. There is also the humility of allowing others to find their leading from God. (Acts 21:10-14; 1 Corinthians 16:12)
Paul wanted to retain a reasonable amount of freedom, as a Believer, when the Corinthian Church might want to impose its own rules on him. (1 Corinthians 9:1 and 19) Paul in Acts, and in his epistles, gives an exemplary portrait of the calling.
His relationship to God, and to his fellow Believers, was as their slave; indeed he saw in his scars, the brand marks of his slavery in Christ's household. (1 Corinthians 9:19, Galatians 6:17 Moffatt)
The failure of the pseudo-apostles in three key areas, gives us a clear indication of the orthodoxy of the truly called: an accurate portrayal of Christ, genuinely walking in the indwelling Holy Spirit, and offering a true representation of the Good News. (2 Corinthians 11:5)
It is comforting to note that the true apostles were not perfect; Paul had to rebuke Peter and Barnabas (Galatians 2:11 ff). Neither was the Church perfect ....
The foundation of the Church is apostles and prophets; and the revelation of the mystery is to apostles and prophets also. This has perplexed Bible students down the years: are the prophets Old or New? "Since apostles are mentioned first, it is probable that Christian prophets, not Old Testament prophets are in mind", writes C. K. Barrett (note 123), and he is not alone in this opinion. (Ephesians 2:20, 3:5)
All that is said about the gift of evangelist is implicit in the apostolic call. Timothy is reminded precisely: "Do the work of an evangelist, discharge all the duties of your ministry." (2 Timothy 4:5)
They often carried the responsibility of appointing the Elders in new churches. Peter was both an apostle and an Elder. (Acts 14:23; 1 Timothy 3:1-13; Titus 1:5-9; 2 Peter 1:1 and 5:1)
Jesus alone is perfect, and is the leading example given to us: "Therefore my holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess. He was faithful to the one who appointed Him..." (Hebrews 3:1, 2)
The prayer of our Lord to the Father, for the Twelve: "As you have sent me into the World, I have sent them into the World." (John 17:18)
A summary of the signs of an apostle
1. They have seen the risen Lord, in reality, or in a visionary call. This cannot imply that all who have "seen" the Lord are apostles, because we have the 500 witnesses of the resurrection. (1 Corinthians 9:1, 15:6; Acts 22:14)
2. Called by Jesus to a specific area of high-ranking service, with limitations.
3. Orthodoxy of belief and doctrine, which they must responsibly defend.
4. God's attestation by miraculous signs, at some time. This is one of the weakest accreditations, and was obviously not paramount for all the Old Covenant prophets - some were essentially writing prophets: though the miraculous was not far away. (Cf above)
5. A willingness to suffer for Christ and His people.
6. Acceptance by those who are already apostles.
7. Acceptance by some Congregations. (1 Corinthians 9:2)
8. An inclusive endowment with several primary and secondary spiritual gifts for their work, such as prophecy, teaching, evangelism, administration, and so forth.
9. A seal of approval in the lives of those they have built up. (1 Corinthians 9:2)
10. Commissioned by God through a Congregation, to which they are accountable.
11. An inner conviction of being called by Christ to this work.
12. They will most likely operate in a team - some will be younger in the Faith, and in process of training. (Acts 15:4-16:6; Galatians 1:2, etc)
13. A pioneering spirit. (C. K. Barrett p.40)
14. Occasional loneliness: Paul's stand against the church at Corinth, and other apostles at Antioch. (Cf Jeremiah's suffering of persecution as he stood against a nation - Jeremiah 13:17 b, etc)
It may be helpful to look again at the scope of Old Testament
Prophecy in a way which makes it relate to the present work of an apostle:
a. Teaching about God's Character and will
b. Indictment of sin among God's people, and among pagans
c. Judgment of God's people, and those who are unbelievers
d. Exile and Return - the course of future events, judgment and restoration of sinners
e. Messianic Teaching: the Good News about Jesus - evangelism
f. Teaching about The Golden Age - Eschatology
g. Instruction, Strengthening, Comfort and Encouragement
h. Everyday issues - 1 Samuel 9.
There are most likely many people in the Church today doing the work of an apostle: many just recognised as preachers, as an international teacher and evangelist, with a message of discipline for the Church, a national influence, or even a local or specific anointing. How do they come to know their calling? We have noticed Paul graduating through being an evangelist, a teacher, and a prophet, before the call to an apostle. Really the problem is the same as was found apropos prophets in the Old Testament: there is a fair mixture of true and pseudo; the Church has to make its decision!
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]
Another stinging nettle
[J] PROPHECY 6 All four passages
4394 in Strong: propheteia, prof-ay-ti'-ah, prophecy, prediction
Prophecy in the Church today, must never attempt to change Scriptural Doctrine
Prophecy in the Church today, must never attempt to change Scriptural Doctrine
There is a story in the Bible, which most people have never noticed, 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 the subject of prophecy: 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 an active prophecy, 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 forecast, 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 is virtually impossible in the chapter of a book; 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 our town was discussing Canon David Watson's use of dramatic enactments: "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 gift - 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 prophecy 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 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 are contained in the New Testament 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 Scripture Prophecy).
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 found to cover the 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 917 ff), 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 of prophecy, 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 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 list of references is found in the article on Apostles.
Josephus, the 1st 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 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 of prophecy was a sign of love for the Lord - including words given in the privacy of the home, or those risking 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 18v20)
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 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.
There are examples of heresy being introduced through unchecked prophetic utterances: The Secret Rapture, Separation from other Fellowships, etc.
There are examples of heresy being introduced through unchecked prophetic utterances: The Secret Rapture, Separation from other Fellowships, etc.
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 of prophecy) 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 the 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!
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.
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 prophecy 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), 21:11 and 46; Mark 6:4 and 15; Luke 1:76 (John), 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 the calling 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 Prophecy". 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 prophecy, 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.]
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 the gift. (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 prophecy can be well-meant 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 prophecy 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
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 Peter 2:1 ff; 1 John 4:1-3)
2. Prophesying in Jesus's name is no guarantee of being His. 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 the gift 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 11v5. 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. 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 - and in the knowledge of the Son of God and become mature, "attaining to the full measure of the fulness of Christ". The implication being: 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, prophecy speaks clearly to people and is dedicated to three key areas - well defined by Derek Prince in his talks on the 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, the gift ministers to Believers
verse 26 the word "revelation" (Greek, apokalupsis), which implies "unveiling", seems to be used here as a synonym for a prophecy
verses 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 very piece of 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: 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 it 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"!
“Florence, my wife, is a prophetess!”
The logistics of the prophetic 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 in many fellowships, which believe in this gift, no provision is made for its practise.
3. There is the individual 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 3:15, 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 prophecy without testing it (1 Thessalonians 5:20,21)- either to us face-to-face, 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 the true spiritual gift 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," 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.
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.]
The title of this Section: The Church was not meant to exist without prophecy!
ILLUSTRATIONS
Wigglesworth prophecy The Last Move - 1947 The famous and oft quoted Prophecy - supplied by Peter Baddeley.
During the next few decades there will be two
distinct moves of the Holy Spirit across the church in Great Britain. The first
move will affect every church that is open to receive it, and will be
characterised by the restoration of the baptism and gifts of the Holy Spirit.
The second move of the Holy Spirit will result in
people leaving historic churches and planting new churches. In the duration of
each of these moves, the people who are involved will say, 'This is a great
revival.' But the Lord says, 'No, neither is this the great revival but both
are steps towards it.'
When the new church phase is on the wane, there
will be evidence in the churches of something that has not been seen before: a
coming together of those with an emphasis on the word and those with an
emphasis on the Spirit.
When the word and the Spirit come together, there
will be the biggest move of the Holy Spirit that the nations, and indeed, the
world have ever seen. It will mark the beginning of a revival that will eclipse
anything that has been witnessed within these shores, even the Wesleyan and
Welsh revivals of former years.
The outpouring of God's Spirit will flow over from
the United Kingdom to mainland Europe, and from there, will begin a missionary
move to the ends of the earth.
Ray Navotny, speaking at Florence’s House Group, went round giving words of Prophecy etc to the people present. He told Rob Moorfoot 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 the local Methodist Church. Before setting off, and on his return, the local newspaper ran articles; the second, in particular, gave a clear Christian witness - reaching its wide readership.
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, strangely has a detailed look at Old Testament Prophecy.
THIS IS THE END OF PART TWO: PLEASE GO TO PART THREE
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