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The Gift of Prophecy

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    Prophecy and the Eschatological Remnant

    Having reviewed what 1 Corinthians 14 teaches regarding the gift of “live” prophecy in the first-century church, Adventist readers will further wonder how such an interpretation of this passage contributes to their historic Adventist understandings of the gift of prophecy as an eschatological phenomenon in the remnant church. 113Rev. 12:17; 19:10; cf. Rev. 10:11; 22:6-9. It is not enough to clarify that the lively prophetic phenomenon that Paul describes was in keeping with the Old Testament prophetic gift. 1141 Cor. 14:3, 24, 25, 29-33, 37, 38. It is not enough to clarify that prophecy among Corinthian believers specifically was not a different kind of prophecy. Nor is it enough to clarify that the biblical view of prophecy and prophets does not allow differing levels of prophetic inspiration and authority.GOP 183.3

    There remains, though, the question of how the continuation of this gift of prophecy in the church might be envisioned. Would the prophetic gift occur only in the first-century context of the foundation of the church in association with the apostles, or would it be valid through the entire church age? In particular, would the continuation of the prophetic gift operate on a large paradigmatic and interpretive level of communicating to the needs of the end-time people of God?GOP 184.1

    While Paul does not specifically address these questions in his first epistle to the Corinthians, there are several observations that contemporary Adventist readers might consider. First, by their very nature the phenomenon of spiritual gifts would remain viable up to Christ’s return: “You do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed” (1 Cor. 1:7, NIV). 115Cf. 1 Cor. 12-14; Eph. 4:11-13. This includes speech and knowledge-related gifts (verse 5), both of which prophecy exemplified. Additionally, Paul asserts that prophecy will cease when Christ returns, suggesting that prophecy will last among believers—potentially at least—through the entire church age until that time (1 Cor. 13:8-13). 116See Fee, The First Epistle to the Corinthians, 695. Prophecy is one of the “manifestations of the Spirit for the church’s present eschatological existence, in which God’s new people live ‘between the times’—between the inauguration of the End through the death and resurrection of Jesus, with the subsequent outpouring of the Spirit and the final consummation when God will be ‘all in all’ (see 15:20-28)” (Grudem, 193-216). Prophecy was not restricted to or limited to the apostles or time. Nor would its continuation threaten the sufficiency of Scripture of the closed canon. 117Ibid., 643. This phenomenon is observed in John’s Apocalypse where God’s eschatological remnant is characterized as having “the testimony of Jesus Christ” (Rev. 12:17), which is defined as “the spirit of prophecy” (Rev. 19:10). Consistent with Pauline experience, Revelation portrays a “brotherhood of prophets,” which implies the historical continuity of Spirit-engendered revelation down to the eschaton.118Rev. 10:7; 16:6; 18:24; cf. Rev. 19:10; 22:6, 9. The book of Revelation mentions prophets in contexts that imply their existence through Christian history (Rev. 10:7; 11:10, 18; 16:6; 18:20, 24; 22:6, 9). See Ellis, 13-17, 23. As an apostle one could also function as a prophet—as per Paul (1 Cor. 14:6; Gal. 1:11, 12; 1 Tim. 1:18; 4:14; cf. Acts 16:9, 10; Eph. 3:5) and John (Rev. 1:1, 11, 19).GOP 184.2

    Second, prophecy is a community phenomenon. The metaphorical portrayal of the church as the body of Christ in conjunction with spiritual gifts includes prophecy. Additionally, it locates the body as the locus in which the gift of prophecy is most richly manifested. 1191 Cor. 12:7-31; cf. Rom. 12:3-8; Eph. 4:7-16. C. H. Peisker and C. Brown, “Prophet,” in New International Dictionary of New Testament Theology (Grand Rapids: Zondervan, 1986), 88. This community context, however, is not to be viewed as mere local, congregational, or worship-focused. 120While Paul’s most explicit and developed discussion of prophecy may take place in the context of the local Corinthian worshipping community, it is clear that his focus concerns the nature of prophecy in relation to all the churches more than that of prophecy in local congregational worship itself (1 Cor. 14:33, 36, 37; cf. 1 Cor. 1:2; 7:17; 2 Cor. 8:18; 11:28). The local situation provides the context for projecting a larger picture of the prophetic phenomenon in the first-century church. First-century prophetic activity included associates of the apostles at large who were engaged in preaching, teaching, and foundational aspects of church organization. 121Eph. 3:4-6; cf. 1 Tim. 4:14; Acts 13:1-3; 15:32-34; Eph. 4:11, 12. These prophetic coworkers appear most vividly in association with the apostle Paul as per the book of Acts and Pauline literature. See Robeck. These associates were charismatically endowed persons who, by virtue of their prophetic gift, exerted significant leadership and mentoring authority through authoritative exposition and application of Scripture. 122Rom. 12:6; 1 Cor. 12:10, 28; Eph. 4:11, 12. Similarly, the eschatological remnant comprises a global community locus in which the Spirit of prophecy is effectively manifested. 123Rev. 12:17; 19:10; cf. Rev. 10:11. The envisioned end-time phenomenon brings prophetic guidance, nurture, and authoritative biblical focus in the context of the everlasting gospel (Rev. 14:6).GOP 184.3

    Third, the prophetic phenomenon envisioned in 1 Corinthians reflects worldview and cosmic conflict themes that are evident in apocalyptic prophecy—i.e., mysteries, wisdom, revelation, and knowledge (as found in the books of Daniel and Revelation). For Paul, prophecy’s content and focus has moral purpose in relation to the work of God in the person and work of Jesus. 1241 Cor. 12:3, 5-7; cf. 1 Cor. 1:18-2:16 Prophecy touches worldview, Christian identity, the inner self, and the application of gospel truth in relation to personal and community life and service. 1251 Cor. 12:12, 13, 27; 14:3, 24, 25; cf. 1 Cor. 4:4, 5; Eph. 3:3-6; 4:13-16. Prophecy likewise includes Christ’s paradoxical work on the cross, the resurrection, the eternal reign of God, apocalyptic wisdom, and many end-time realities and events. 126Beale, 125. These same Pauline realities are expressed in the prophetic apocalyptic context of Revelation’s vision of the remnant (Rev. 12:17) where the “testimony of Jesus”/“spirit of prophecy” (Rev. 19:10) encompasses worldview proportion (and worldview transformation). 127Much has been and can be said about the meaning of the phrase “the testimony of Jesus” (tēn marturian Iēsou), but at bottom it entails a prophetic apocalyptic worldview. The phrase occurs in Revelation 1:2, 9; 12:17; 19:10 (twice). In Revelation 20:4 there is reference to the believer’s “testimony of Jesus,” i.e., “their testimony of Jesus.” See my discussion of prophetic apocalyptic worldview implications of the “testimony of Jesus” in relation to the “everlasting gospel” (Rev. 14:7) in Larry L. Lichtenwalter, “Worldview Transformation and Mission: Narrative, Theology, and Ritual in John’s Apocalypse,” Journal of the Adventist Theologial Society 21, no. 1-2 (2010): 217-220, especially 218, note 19. See also: Ángel Manuel Rodríguez, “The ‘Testimony of Jesus’ in the Writings of Ellen G. White,” in Toward a Theology of the Remnant, ed. Ángel Manuel Rodríguez (Silver Spring, Md.: Biblical Research Institute, 2009), 227-243; Ellis, 3-44; Fee, The First Epistle to the Corinthians, 620, 621; Larry L. Lichtenwalter, Revelation’s Great Love Story: More Than I Ever Imagined (Hagerstown, Md.: Review and Herald®, 2008), 119-124. Through the “testimony of Jesus,” the prophetic gift facilitates remnant identity and mission with a Christocentric worldview and message (Rev. 12:17; 14:6-13; cf. Rev. 10:11). It ever relates to inner life and character and brings application of the eternal gospel to personal and communal life. 128Rev. 12:17; 14:1-13. Its content and center is the witness of Jesus. 129Rodríguez, 228, 229, 232-235, 242. It unfolds the theodicy of God’s handling of the reality of evil in the person and work of Jesus within the cosmic conflict. 130Richard Bauckham, The Theology of the Book of Revelation, ed. James D. G. Dunn, New Testament Theology (Cambridge, U.K.: Cambridge University Press, 1999), 119. It encompasses the “eternal gospel” (Rev. 14:6). 131Sigve K. Tonstad, Saving God’s Reputation: The Theological Function of Pistis Iesou in the Cosmic Narratives of Revelation (New York: T. & T. Clark International, 2006), xv, xvi, 159-193. The “testimony of Jesus”/”spirit of prophecy” link (Rev. 19:10) places both the “testimony of Jesus” and the “eternal gospel” within the urgency of a compelling apocalyptic prophetic context. 132Bauckham, 119. Thus the “spirit of prophecy” (verse 10) provides a broad foundational, interpretive, and formative worldview role for God’s end-time people on a level consistent to that of first-century prophets. This is consistent with the Pauline perspectives of prophecy, which we have seen in 1 Corinthians.GOP 185.1

    Fourth, prophecy as a community phenomenon is an unmistakable sign or indication of God’s presence and blessing within that community (1 Cor. 14:22). 133Lichtenwalter, “Worldview Transformation and Mission: Narrative, Theology, and Ritual in John’s Apocalypse,” 214, note 19. See Grudem, 153. Existing prophetic activity shows that God is actively present—something even an outsider who visits will be able to recognize (verses 24, 25). Similarly, the existence of prophecy is not an abstract identifying mark of the eschatological remnant. Its presence projects a vivid sense of God’s personal presence, Holy Spirit revelatory guidance, and truth-empowering blessings within the cosmic conflict narrative. 134Rev. 12:1-17; 14:1-13; 19:10; cf. Rev. 10:11. This is as critical to the church’s end-time identity, message, and mission as it was to that of the first-century church. 1351 Cor. 1:7; 12-14; 14:22; Eph. 4:11-13.GOP 186.1

    Finally, every first-century prophet was under the ultimate authority of biblical prophetic tradition. 1361 Cor. 14:37, 38; cf. 1 Cor. 12:28; Eph. 2:20; 3:5; 2 Peter 3:2; Rev. 18:20; cf. Isa. 8:20; 1 Thess. 5:19-21. See discussion, Fee, The First Epistle to the Corinthians, 679-688. Both the Old Testament Scriptures and subsequent apostolic unfolding of the mystery of the gospel prophesied therein provide an objective biblical and revelatory point of reference (Col. 1:25-27; Eph. 3:2-10; Rom. 3:2; 15:4; Romans 16:26; 1 Cor. 15:3, 4; Heb. 5:12-6:2; 1 Tim. 3:16, 17). There was no independent prophetic authority in the first-century church—unless, of course, it was false. 137The Old Testament prophets and later the writings of the apostles held historical precedence over other prophets in the founding and building up of the church as well as in providing the biblical point of reference for all prophetic veracity and authority. Nor was there a prophetic hierarchy in terms of the degree of inspiration and revelation on the one hand or prophetic authority on the other. 138The presence of other prophets neither threatened the finality of the canon nor gave any room for differing kinds of prophecy with differing levels of authority. Both Grudem and Carson incorrectly argue for two kinds of prophecy in terms of authority and infallibility (Fee, The First Epistle to the Corinthians, 618-620, 711, 712). While some suggest that by the end of the first century the prophets superseded the apostles, 139Grudem incorrectly asserts, “In Rev. prophets appear to have superseded apostles. In the three passages where the latter are mentioned Rev. 2:2 refers to false apostles, and Rev. 18:20 and 21:14 refer to the apostolic Twelve who are the counterpart of the OT prophets. On the other hand, prophets are mentioned in Revelation 10:7; 11:10, 18; 16:6; 18:20, 24; 22:6, 9. The author regards himself as a prophet (Rev. 22:9). He has received from the exalted Lord a revelation of the meaning of the events of history (Rev. 1:1)” (Grudem, 47-49). Revelation clearly places the “spirit of prophecy” within a larger historic prophetic/apostolic tradition, which provides an overarching historical, theological, and ethical backdrop for its [“the spirit of prophecy’s”] existence, veracity, and authority. 140Rev. 19:10; 22:6-10; cf. Rev. 10:11; 12:1-17; 18:20; 21:14. Revelation’s pervasive allusions to Jeremiah, Daniel, Ezekiel, Isaiah, etc., undergird its biblical prophetic orientation and place the end-time prophetic gift in a historic spectrum in anticipation of the final consummation. In so doing, Scripture’s last book affirms the “spirit of prophecy” in a broad foundational, interpretive, and formative role for God’s end-time people on a level consistent to that of first-century prophets, as evidenced in Paul’s first epistle to the Corinthians. The biblical witness of the phenomenon of prophecy in 1 Corinthians 12-14 and the book of Revelation are consistent.GOP 186.2

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