Prophets, Prophecy, and Prophesying

Prophets, Prophecy, and Prophesying GOP 176

Prophecy is the most mentioned of all the Holy Spirit’s charismata described within the writings of Paul, “implying the widest range of occurrence in the Pauline churches.” ^{38E.g., 1 Thess. 5:20; 1 Cor. 11:4, 5; 12-14; Rom. 12:6; Eph. 2:20; 3:5; 4:11; 1 Tim. 1:18; 4:14; and probably “through the Spirit” in 2 Thess. 2:2. See Fee, “Gifts of the Spirit,” 346.} This is especially so in 1 Corinthians 12-14. ^{39Robeck, 755.} These three chapters unfold varied nuances of the prophetic gift: prophecy as a Spirit-inspired phenomenon (prophēteia); ^{401 Cor. 12:10; 13:2, 8; 14:6, 22.} prophesy as a dynamic Spirit-inspired activity (prophēteuō); ^{411 Cor. 13:9; 14:1, 3-5, 24, 31, 39.} and prophet as a Spirit-inspired person/role (prophētēs and ho prophēteuōn). ^{421 Cor. 12:28, 29; 14:29, 32, 37; also 14:3-5. Paul fluidly alternates between using the noun for “prophet” (ho prophētēs) and a substantive participle, “the one who prophesies” (ho prophēteuōn). Robeck, 757.} Fourteen of these 20 references occur in chapter 14 alone (“prophecy,” two times; “prophesy,” eight times; and “prophet,” four times). Nearly two-thirds of chapter 14’s references are a verbal form implying a lively prophetic phenomenon. The verb to prophesy denotes an active process: dynamic reception and transmission of Holy Spirit originating revelation. ^{43Wayne A. Grudem, The Gift of Prophecy in 1 Corinthians (Washington, D.C.: University Press of America, 1982), 115, 139-143. See also Carson, 93, 94.}The activity of prophesying seems to predominate over the gift itself. ^{44Fee, The First Epistle to the Corinthians, 655, note 13.} GOP 176.2

This “live” revelatory experience happens in “a context of community, accountability, mutual development, good order, intelligible worship, and ministry on behalf of others.” ^{45Robeck, 758.} The earlier metaphorical portrayal of the church as the body of Christ in conjunction with spiritual gifts ^{461 Cor. 12:7-31; cf. Rom. 12:3-8; Eph. 4:7-16.} suggests that the interrelationship between the various parts of the body working together in their unity and diversity is the locus in which the gift of prophecy is most richly manifested. ^{47Robeck, 758.} Prophecy is a community phenomenon. Prophecies are to be shared with the church. The community of believers is the appropriate and expected context for the exercise of this Spirit-prompted speech gift. ^{48Mark J. Cartledge, “Charismatic Prophecy and New Testament Prophecy,” Themelios 1, no. 17 (October/November 1991): 19.} Discernment and judgment of the prophecy is to be exercised by the community before being accepted. ^49Ibid. GOP 176.3

Furthermore, prophecy as a community phenomenon “is an unmistakable sign or indication of God’s presence and blessings” in a church (1 Cor. 14:22). ^{50Grudem, 153.} It shows that God is actively present— something even an outsider who visits will be able to recognize: “if an unbeliever or someone who does not understand comes in while everybody is prophesying, 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. So he will fall down and worship God, exclaiming, ‘God is really among you!’ ” (verses 24, 25, NIV [1984]). ^{511 Corinthians 14:20-25 is a very challenging passage with many complex or torturous explanations. See Carson, 108-116; Grudem, 145-154; Fee, The First Epistle to the Corinthians, 679-688.} The moral renewal envisioned accentuates the true nature of Spirit-engendered prophecy in the church. ^{52Carson, 116.}Prophecy has the capacity to convict both unbelievers and believers. ^{53Grudem, 154.} The result of this convicting process brings an internal work, as the secrets of the heart are laid bare. The emphasis here is on the existential revelatory aspect of prophecy in relation to biblical truth and the living Christ. ^{541 Cor. 14:25; cf. 1 Cor. 4:4, 5; Heb. 4:12, 13. Fee, The First Epistle to the Corinthians, 686. The Greek for “laid bare” is phanera, which points to the living God, who knows and searches the human heart (1 Sam. 16:7; 1 Chron. 28:9; Ps. 139:1, 23; Jer. 17:10; etc.).} The final result of such exposure before God is repentance and conversion. ^{55Fee, The First Epistle to the Corinthians, 687.} The imagery is thoroughly Old Testament. Such confession before God is the “sign” ^56Ibid. that prophecy is for “believers.” ^57Ibid. It is a vivid evidence of God’s presence, activity, and blessing. GOP 177.1

As a verbal manifestation of the Holy Spirit, ^{58Ibid., 595.} prophecy was a gift given to an individual (verse 30); it had a spontaneous, relevant quality (verses 3, 22, 24, 25, 30); it did not force one to speak against one’s will (verses 30, 32a); it enabled the prophet to know something from a divine perspective (verses 24, 25); it functioned for evangelism (verses 24, 25), for upbuilding, encouragement, and consolation of the church (verse 3), as well as for learning (verse 31); it would cease at the Parousia (1 Cor. 13:8, 10). ^59Talbert. The primary focus was “not the future, but the present situations of the people of God.” ^{60Fee, The First Epistle to the Corinthians, 657.} Prophecy thus consisted of “spontaneous, Spirit-inspired, intelligible messages, orally delivered in the gathered assembly, intended for the edification or encouragement of the people.” ^61Ibid. GOP 177.2

The special and deeply rooted association of the Spirit with prophecy (1 Cor. 12-14) ^{62Ellis, 28. Note the parallelism in 1 Thessalonians 5:19, 20: “Do not quench the Spirit; do not despise prophetic utterances.”} indicates that the nature of the envisioned prophetic activity is clearly informed by the nature of prophecy as it is expressed by the true prophets of Israel. ^{63Robeck, 755. Throughout Scripture the Spirit and prophecy are nearly synonymous (1 Thess. 5:19, 20; 1 Peter 1:10; Num. 11:29; 1 Sam. 10:10; 19:20; 2 Peter 1:21; 1 John 4:1). The book of Revelation refers to how “the God of the spirits of the prophets” is at work to show what is to take place (Rev. 22:6). It also explicitly links the Spirit and prophecy, i.e., “the Spirit of prophecy” (Rev. 19:10; cf. Rev. 22:9).} Prophecy and revelation are clearly linked together as the idea of “revelation” (apokalupsei) is mentioned in the midst of Paul’s very specific treatment of prophecy (1 Cor. 14:6, 26, 29-31). A parallelism in 1 Corinthians 14:6 connects revelation with prophecy and knowledge with teaching. ^{64Ibid., 759. “What will I profit you unless I speak to you either by way of revelation or knowledge or of prophecy or teaching?”} Prophecy “comes by way of revelation. The revelation when spoken forms the basis of the prophecy. And both revelation (1 Cor. 2:10) and prophecy (1 Cor. 12:8) come by means of the Holy Spirit.” ^65Ibid. A prophet was “a person who spoke to God’s people under the inspiration of the Spirit.” ^{66Fee, The First Epistle to the Corinthians, 595.} Additionally, there is possible linkage of prophecy to the idea of “mystery” (mustērion), where Paul seems to imply that those who possess prophetic abilities and who understand all mysteries and knowledge are the same person. ^{671 Cor. 13:2; cf. 1 Cor. 2:1, 7, 10; 4:1. While a conditional phrase in Greek should not be used as evidence, such linkage between prophecy and mystery is tacitly apparent elsewhere. If we connect Paul’s use of mystery here with his other uses in 1 Corinthians as well as elsewhere in the New Testament, we will observe that this includes large prophetic themes, including Christ’s paradoxical work on the cross, the resurrection, apocalyptic wisdom, etc. (see G. K. Beale, Hidden but Now Revealed: A Biblical Theology of Mystery (Downers Grove, Ill.: IVP Academic, 2014), 125. See also, Robeck, 759; Carson, 59, 60. 68.} Knowing “mysteries” and “knowledge,” then, even if only in part, is viewed as a normal component of the gift of prophecy. GOP 178.1

These nuances (prophecy—together with the Holy Spirit, revelation, knowledge, mysteries, teaching) highlight the biblical eschatological nature of New Testament prophecy as a divine disclosure of the gospel and its implications for contemporary life. ^{681 Cor. 2:1, 7; 4:1; cf. Acts 2:16-36; Rom. 16:25; Eph. 1:9; 3:3, 9; 6:19; Col. 1:26, 27; Rev. 10:7; 1 Peter 1:10, 11.} This word cluster likewise affirms how the nature of New Testament prophecy, in its essence, is the same as that of the Old Testament. It also signifies how the prophetic phenomenon envisioned in 1 Corinthians reflects phenomenon akin to themes evident in apocalyptic prophecy—i.e., mysteries, ^{69See discussion on prophetic apocalyptic implications of “mystery” in Daniel, 1 Corinthians, and Revelation in Beale, 29-46, 109-146, 260-287.} wisdom, revelation, and knowledge (as found in the books of Daniel and Revelation). ^{70Mysteries (Dan. 2:18, 19, 27-30, 46; Rev. 1:20; 10:7; 17:5; 17:7); wisdom (Dan. 2:20, 21, 23, 30; 5:11; Rev. 13:18; 17:9); knowledge/understanding (Dan. 2:21, 30; 5:12, 23; 8:15-17; 9:23; 10:11; 11:23; 12:10; Rev. 13:18); revelation/show (Dan. 2:22, 28-30, 47; 10:1; Rev. 1:1; 4:1; 17:1; 21:9; 22:6, 8). While these themes in biblical apocalyptic literature may be similar to that of 1 Corinthians, Hebrew and Greek vocabulary vary as well as the overall context.} Prophecy thus relates to large themes of salvation and the sovereign purpose of God in salvation history. GOP 178.2

Prophecy was “an especially widespread phenomenon in the religions of antiquity” ^{71Beale, 29-46, 109-146, 260-287. See D. E. Aune, Prophecy in Early Christianity and the Ancient Mediterranean World (Grand Rapids: Eerdmans, 1983), 23-88.} and often ecstatic. ^{72New Testament prophets did not have ecstatic experiences while prophesying, but were in full self-control with very understandable speech (1 Cor. 14:24, 25, 30, 32). See Fee, The First Epistle to the Corinthians, 595.} By contrast, Paul’s understanding of it—as well as that of other New Testament writers—was thoroughly conditioned by the biblical prophetic tradition. ^{73Grudem, 103-108; Talbert, 114.} Thus New Testament prophets were connected with Old Testament prophets. Prophecy’s content and focus had moral purpose in relation to the work of God in the person and work of Jesus. ^{741 Cor. 12:3, 5-7; cf. 1 Cor. 1:18-2:16.} It touched on matters of worldview, Christian identity, the inner self, and the application of gospel truth in relation to personal and community life and service. ^{751 Cor. 12:12, 13, 27; 14:3, 24, 25; cf. 1 Cor. 4:4, 5; Eph. 3:3-6; 4:13-16.} GOP 179.1

While a “live” revelatory phenomenon, the prophecy that Paul describes in 1 Corinthians was neither casual nor mundane. Nor was it impulsive, unrestrained, self-engendered, individualistic, or subjective. ^{761 Cor. 14:3, 24, 25, 29-33, 37, 38.} It was not a different kind of prophecy, as some would suggest—prompted by a revelation from God, but having only the authority of mere human words in which it was spoken (i.e., the report of something God brings to mind). ^{77This is the incorrect position, Grudem asserts. See Fee, The First Epistle to the Corinthians, 595; Robeck, 755.} GOP 179.2

Thus, New Testament prophets spoke for God and their word or message was considered authoritative, even though people did not always perceive their full meaning. ^{781 Cor. 13:9-12; cf. 2 Peter 3:15, 16; 1 Peter 1:10, 11.} Any newness of New Testament prophecy was in making known the deeper meaning of the earlier prophetic writings ^{791 Cor. 12:8; 13:2; 14:6; cf. 1 Cor. 2:1, 7, 10; 4:1. New Testament prophets focused even more on Jesus, His life, His words, and His acts than the OT prophets had focused on the Messiah. See Dictionary of Fundamental Theology, s.v. “Prophecy.”} and, as an eschatological reality, that the gift was potentially available to more believers in proportion to those of the past. ^{80Acts 2:14-36; 1 Cor. 1:6, 7; 12:7-10, 27, 31; Eph. 4:11-16.} GOP 179.3