!!!!!!!!!A COMPARATIVE ANALYSIS OF OLD COVENANT

PROPHETIC MINISTRY AND NEW COVENANT PROPHETIC MINISTRY

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A 12,000 word Paper in fulfilment of the requirements for

Jesus and His Mighty Deeds in the degree of

Master of Arts (Ministry) !!!!By

Tania Harris 96 -0204 !!!!!!

Harvest Bible College Melbourne, Australia

July, 2000 !!

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A Comparative Analysis of Old Covenant Prophetic Ministry and New Covenant Prophetic Ministry !!

INTRODUCTION 3 ......................................................................................................

A.OLD COVENANT PROPHETIC MINISTRY 5 .......................................................................

Introduction 5 ...................................................................................................(i) Source and Delivery 6 ...................................................................................(ii) Audience and Content 10 ...............................................................................(iii) Response and Outcome 11 ..............................................................................

B. NEW COVENANT PROPHETIC MINISTRY 12 .....................................................................

1. THE PROPHETIC MINISTRY OF JESUS 12 ........................................................................Introduction 12 ..................................................................................................(i) Source and Delivery 13 ..................................................................................(ii) Audience and Content 13 ...............................................................................(iii) Response and Outcome 14 ..............................................................................2. PROPHETIC MINISTRY IN THE EARLY CHURCH 15 ................................................................

Introduction 15 ..................................................................................................(i) Source and Delivery 15 ..................................................................................(ii) Audience and Content 20 ...............................................................................(iii) Response and Outcome 21 .............................................................................3. PROPHETIC MINISTRY IN THE CONTEMPORARY CHURCH 24 .....................................................

Introduction 24 .................................................................................................(i) Source and Delivery 25 ..................................................................................(ii) Audience and Content 26 ..............................................................................(iii) Response and Outcome 27 .............................................................................

CONCLUSION 29 .......................................................................................................

BIBLIOGRAPHY 30 .....................................................................................................

Lexical Aids and Concordances 30 ............................................................................Journal Articles 30 ..............................................................................................General Works 30 ...............................................................................................

APPENDICES 33........................................................................................................

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INTRODUCTION The prophetic ministry has enjoyed an upsurge of interest in recent times. Scholars and churchgoers alike are re-examining the prophetic ministry in the wake of the emergence of numerous prophetic ministries. For many people, the prophetic realm conjures up images of wild looking men breathing fiery judgements and mystical imagery that is beyond the average person’s ability to understand. We do know that the prophetic ministry was highly valued and prominent in biblical times (with the ministry of the prophet mentioned approximately five hundred times in Scripture ). 1

Unfortunately what that means for the average Christian living and seeking God’s guidance in church-life today is unclear to most. The current climate is one of confusion as we face many unanswered questions, both theologically and practically.

Cartledge points out that the lack of academic description and definition of 2

contemporary prophecy has contributed to the current climate of confusion. The phenomenon of prophecy is variously understood by different groups . Some 3

understand prophecy as God communicating through his people spontaneously in the congregation. Others see the prophetic role being fulfilled by those to be championing the cause of the oppressed in the name of social justice, while others such as David Hill refer to prophecy as simply ‘preaching with authority’ or ‘exhortatory preaching’ . 4 5

The problem is further complicated by the apparent changes in the nature of prophecy that has occurred with the changing of the covenants. While there is little debate over the fact that prophetic ministry has changed with the establishment of the New Covenant, there are wide variations as to how it has changed. Issues such as the level of authority, the potential for accuracy and the expected response to prophecy are all at the core of the discussion.

These are essential issues that have implications for the prophetic ministry today. For example, an understanding of Old covenant prophecy as one hundred percent accurate and authoritative have led some to assume that the prophetic ministry is no longer applicable to the modern setting (a ‘Cessationist’ approach). Grudem goes further to say that a claim to authoritative prophecy today threatens the authority of the Bible, and therefore any contemporary prophetic ministry is a weaker, less accurate version of Old Covenant ministry.

Amongst those authors who believe in the continuance of the prophetic ministry beyond the canon, there are further distinctions made between New Testament prophecy and contemporary prophetic ministry. The problem is

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Jacks, John A. Prophetic Perspectives. Australia: 1989, 82.1

Cartledge, Mark. “Charismatic Prophecy: A Definition and Description.” Journal of Pentecostal Theology, Issue 2

5: Oct, 1994, 74, 75.

Gentile gives an excellent overview of four different approaches to prophecy in his book, including the Form 3

Critical School and the ‘I Sayings’ of Jesus, the Cessationist approach, A Mediated approach (held by Grudem, which suggests a weaker form of New Testament prophecy), and an Historic-continuity approach. Gentile, Ernest B. Your Sons and Daughters Shall Prophesy. Michigan: Chosen Books, 1999, 28-33.

David Hill in Boring, Eugene, M. The Continuing Voice of Jesus: Christian Prophecy and the Gospel Tradition. 4

Kentucky: Westminister/John Knox Press, 1991, 35.

These latter two definitions will not be applied to this study.5

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compounded by the fact that many who write about modern-day prophecy have little or no experience with prophetic ministry. On the other hand those who support ongoing prophetic ministry find themselves defining prophecy in light of their modern-day experience. This is perhaps unavoidable as there is very little in the Biblical text by which we can ascertain a true picture of what prophecy ‘looked like’ in Paul’s day, or even in Jesus’ time. In many respects, arrival at a definition of prophecy is the goal underlying this study. Much of the project is occupied with what prophecy is, how it has changed and how it has stayed the same. It will be assumed however that ‘prophecy’ in this study generally refers to the supernatural revelation of God’s thoughts and plans through man to others. While this study does not specifically address the role of the prophet , clearly this cannot be removed from the discussion. 6

In seeking to explore the prophetic ministry across the ages, distinction will be made between the Old Covenant ministry (as seen in the records of the Old Testament), and New Covenant ministry which will encompass both the ministry of Jesus (who ushered in a new era of prophetic ministry) and the early New Testament church as well as the contemporary church. Three broad areas will be addressed ; 7!(i) Source and Delivery; While widely attested by commentators that the source

of prophecy is God, the extent of human input as it is delivered through a human personality is a contentious issue. Is prophecy always ‘God’s words’ or is it God’s thoughts interpreted and verbalised by a human messenger? Or more simply, whose words are being spoken? This is an essential question because it has ramifications for the level of authority the prophetic message carries. If the prophetic message is God’s words then it should be adhered to without question. If this is questionable then there is room for error and therefore a need for testing. !

(ii) Audience and Content: This examines the audience to whom the message is given and the content of the prophecy itself. Was prophecy directed to communities or individuals; to national figures or to the people of God? Is it always predictive? What topics are addressed? Is it directive and commanding, or does it consist of a milder form of exhortation? !

(iii) Response and Outcome; Perhaps this issue is the crux of the matter. Is prophecy conditional or unconditional? What role does man play in the fulfillment of prophecy? What is the biblical expectation for how the recipient should respond to the prophecy; passively or by correctly interpreting and applying the word? If a message does not come to pass does it mean that it was inaccurate or does the Bible teach a certain responsibility to the hearers of the prophetic word?

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A prophet may be seen as one whose main vocation is prophecy, but in essence the prophecy is not seen to 6

differ in nature to one who prophesies yet may not be known as a prophet (though it is recognised that a prophet may be seen to be more accurate because of his more highly developed gifting).

The writer recognises that this may be in some sense an arbitrary exercise since much of these areas are 7

interrelated and linked to each other. However it is done for convenience’ sake and to highlight a number of important issues.

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A. OLD COVENANT PROPHETIC MINISTRY

Introduction The Old Testament teaches that in its purest form, a divine word was seen not only to be spoken by God, but was endowed with creative power. The word itself was active and living, likened to fire and a hammer (Jer. 23:29), and carrying with it the power of self-fulfillment (Is. 55:11). Death and life are in its power (Prov. 18:21). Thus, by God’s word the heavens are formed (Gen. 1,2, 2 Pet. 3:5), healing is released (Ps. 107:20), and ‘resurrection life’ is imparted (Ezek. 37:1ff). As Reekie describes; ‘Every utterance of God contains within itself the seed of his divine nature and the potential of His creative power. The Word of God has the ability to bring itself to pass.’ Thus; 8

‘with every genuine prophetic utterance, there is a stretching forth of the King’s sceptre – a release of his power and authority in the earth – that changes the circumstances of life and the destiny of nations.’ 9

In the Old Testament we see the absolute pre-eminence of the prophetic word. The prophetic word of God is essential to God’s work on earth such that any act of God seems first to be preceded by the word of the Lord, spoken through his human messengers; the prophets (Amos 3:7, Is. 44:26). Old Covenant prophetic ministry was largely carried out by a select few who were designated prophets. The Hebrew word nabi< is most commonly used to represent prophet, whether a true or false prophet (cf. Deut. 13:1-5) and occurs about 309 times in biblical Hebrew . True prophets were 10

spokesmen; people who spoke for God. These included the so-called ‘oral prophets’; Samuel (1 Sam., 2 Kings), Nathan

(2 Sam 7:2-3), Ahijah (1 Kings 11:29-31), Elijah and Elisha (1 &11 Kings), Moses (Deut 34:10), Deborah (Judges 4:4), Miriam (Ex 15:20), Huldah (2 Kings 22:14), and the literary prophets which include the sixteen prophets who wrote the last seventeen books of the Bible . Prophecy is first mentioned in the life and ministry of Samuel (1 11

Sam. 9:10), but also can be seen earlier amongst the patriarchs; Abraham in particular. John the Baptist was the last of the Old Testament type and signaled the end of the Old Covenant prophetic ministry (Matt. 11:13) . 12

The Old Testament prophets acted as lone mouthpieces of God. They operated in isolation and were not incorporated into daily life and traditions. However there are other occasions where non-prophets are seen prophesying as a temporary 13

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Reekie, Bruce. Prophesying for a Release of Faith. England: Sovereign World, 1993, 37.8

Ibid, 61.9

In 1 Chron. 29:29 three words are used for “prophet”: “Now the acts of David the king, first and last, behold, 10

they are written in the Book of Samuel the Seer [ro<eh] and in the Book of Nathan the Prophet [nabi<], and in the Book of Gad the Seer [chozeh].”James Strong, New Strong’s dictionary of Hebrew and Greek words [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1996.

Thirteen prophets were associated with the destruction of the Hebrew nation and three with its restoration.11

Since ‘all of the prophets and the law prophesied until John’ (Matt 11:13). Harper, Michael. Prophecy: A Gift 12

for the Body of Christ. London: The Fountain Trust, 1964.

Perhaps a glimpse into the future, where prophecy would no longer be restricted to a select few.13

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gifting as the Spirit came on them. For example, the seventy elders, (Num. 11:25), Saul, (1 Sam. 19:23,24). As Moses reflected, this seemed desirable (Num. 11:29). In examining the nature of Old Covenant prophetic ministry, it needs to be recognised that there are a number of limitations that make it difficult to make clear conclusions. Much of this has to do with the use of historic records. For example, we do not know how prophecy came to be recorded; prophetic oracles may have been written by the prophets themselves or by a disciple of the prophet . Also much of 14

the prophetic writings exist in poetic form and are full of riddles and allegorical forms that are not easily interpreted or measurable . As Carroll describes, 15

The records of the sayings and deeds of the prophets have come down to us as traditions about various individuals in relation to their own time along with editorial comments, additions, organization and processing. They belong to a lengthy process of editing and transmission which contributed significantly to the development of the prophetic traditions themselves. 16

Use of such imprecise language with its many possible ways of being interpreted may cause us to hesitate in drawing definitive conclusions about the nature of prophecy and its fulfillment. As Traut comments, endless debates still exist today over what has been fulfilled and what has not . 17!(i) Source and Delivery Some interpreters suggest that Old Covenant prophecy was always the very words of God repeated mechanically by the prophet with 100% accuracy. Those who view Old Covenant prophecy in this light do not acknowledge any human element or potential error. The prophet is the passive messenger totally removed from the message itself. He did not speak his own words . As Bickle writes; ’A true prophet 18

has always been a person into whose mouth the Lord puts his words.’ 19

This view is supported by some of the language used in the Old Testament. It was normal practice to introduce the prophecy with; ‘Thus saith the Lord…’ and continue to speak in the first person. As Gee concludes, ‘This conviction stamped the word of the true prophet with a divine authority and branded as blasphemy the

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Some scholars claim that prophetic literature preserves the words, writings, even thoughts of the individual 14

prophet. Petersen disagrees with this since the prophet was not always the author. David L. Petersen, “Rethinking the Nature of Prophetic Literature” in Gitay, Yehoshua (Ed). Prophecy and Prophets; The Diversity of Contemporary Issues in Scholarship, Atlanta: Scholars Press, 1997, 31.

Petersen’s analysis of the prophetic literature identifies a five-fold typology; divinatory chronicle, vision 15

report, prophetic speech, legend (of a particular prophetic character such as Elijah) and prophetic history, and includes genres attested in the lawcourt, school and ritual setting, as well as in everyday speech, Ibid, 28,29.

Carroll, Robert P. When Prophecy Failed: Reactions and Responses to failure in the Old Testament Traditions. 16

London: SCM Press, 1979, 45.

Interview with Prophet Ed Traut, Canterbury, Melbourne, 12/1/00.17

Note the close correlation of this understanding of prophecy with the theory of mechanical inspiration for 18

the writing of the Scriptures.

Bickle, Mike. Growing in the Prophetic. Florida: Creation House, 1996, 10. Similarly Houston, ‘We think of 19

prophets as on the whole claiming to speak with a divine authority which extended to the actual words spoken and written.’ Houston, Graham. Prophecy; A Gift for today? Illinois: Intervarsity Press, 1989, 27.

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word of the false . Furthermore as Grudem notes, ‘The authority of God’s 20

messengers, the prophets, was not limited to the general content or just the main ideas of their messages. Rather ‘, they claimed repeatedly that their very words were words which God had given them to deliver.’ Similarly Carroll writes, ‘Their 21

apperception of their own preaching was that it was inspired by Yahweh and that therefore no distinction could be made between the word of the prophet and the word of Yahweh’ . So for Balaam; ‘the word that God puts in my mouth, that I must 22

speak’ (Num. 22:38, 24:13), for Moses; ‘it will be as if he (God) were your mouth’ (Exod. 4:12, Exod. 7:1,2, Deut. 18:18,19), Jeremiah; ‘now I have put my words in your mouth’ (Jer. 1:9) and Ezekiel; (Ezek. 2:7,8). There is strong biblical evidence here that the prophets received accurate verbatim messages from God . 23

However there are problems with this viewpoint. Prophecy in the Old Testament tradition constituted more than words. There were many forms of prophetic expression, including symbolic acts and visual representation. To define prophecy to words is too limiting, since there were a variety of forms through which a message came. These included visions (Is. 1:1, Amos 8:1), dreams (Dan. 2:17), dark sayings or riddles (Num. 12:8), words which are ‘seen’ (1 Kings 22:19, Amos 1:1), burdens (Nah. 1:1, Hab. 1:1) and dramatic actions (Jer. 13:1-11). Also the prophetic word is frequently embedded in the cultural setting and the prophet’s experience, as in the case of Jeremiah’s pot message (Jer. 18:1-10). Similarly, God’s instruction to show love to Hosea’s adulterous wife (Hos. 3:1) as a message of love to unfaithful Israel is more creative and expansive than mere words. In these cases it is difficult and, indeed counterproductive, to claim a prophetic message is void of any delivery influences.

God does not separate the experience and personality of the prophet from the word, but incorporates it into his message . The very channel through which the 24

message comes is part of the message itself. It seems that God deliberately chooses human messengers whose humanity (however flawed) is involved in the communication process. He does not speak in a vacuum. As Overholt reminds us,

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Gee, Donald. Spiritual Gifts in the Work of the Ministry Today. Missouri: Gospel Publishing House, 1963.20

Grudem, Wayne. The Gift of Prophecy in the New Testament and Today. Eastbourne, Great Britain: Kingsway 21

Publications, 1988, p.18. See also, Bickle, Growing in the Prophetic, 94.

Carroll, When Prophecy Failed, 14.22

It is important to note however that this may not always be the case. In his analysis of the prophetic 23

literature, Petersen divides utterances into two types; divine oracles, in which the deity speaks in the first person (Hosea 11:1-7) and prophetic sayings, in which the prophet speaks in the first person and refers to Yahweh in the third person (eg. Mic 3:5-8). Yet these are often mixed together. David L. Petersen, “Rethinking the Nature of Prophetic Literature” in Gitay Yehoshua (Ed). Prophecy and Prophets, 29.

Gitay recognises this and makes a connection between the prophet - his personality and experience - and the 24

prophecy. Zefira Gitay, “Prophet and Prophecy: An Artistic Dilemma” in Gitay, Yehoshua (Ed). Prophecy and Prophets, 1997, p.149. Similarly, Carroll, ‘the prophets functioned in a context of political crisis and responded to events and processes of their time… the prophets responded to various internal (personal) and external (social) stimuli and pressures and their responses took the form of public proclamations or performances of symbolic actions’. Carroll, When Prophecy Failed, p.9. The ‘personalist field of metaphor’ was used by the prophets as a basis for their preaching (p.16).

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acts of communication are by their very nature complex, dynamic and interactional 25

and this seems to be the case for God’s communication to man through prophecy. It is also interesting to note that the New Testament description of Old

Testament prophecy is not conclusive about the form in which a prophetic word came and the manner by which it was transmitted by the Holy Spirit, so that; ‘Men spoke from God as they were carried along by the Holy Spirit’ (2 Pet. 1:21, italics mine).

Recognising a human element in the delivery process naturally opens up the potential for error. This is supported by the idea that prophets were subject to training and could develop their calling. If Old Covenant prophets always ‘received direct and unmistakable revelation’ as Bickle suggests , then there would be no need 26

for a ‘School of the Prophets’ such as that established by Elijah (1 Sam. 19:20,10:10, 2 Ki. 4:1,6:1,6:9) . Indeed the common need for signs to confirm the prophetic word 27

(eg. Jer. 32:8, 1 Kings 13:3, 2 Ki. 20:9-11, Is. 7:14) indicates that Old Covenant prophets sometimes struggled in their attempt to discern the ‘still small voice’ of God. Also it appears that some were more developed in their prophetic role than others, as Freedman notes; ‘Moses is regarded as the prophet par excellence because of all the leaders of Israel, he attained the highest level of intimacy with the deity (see Num. 28

12:8). Though there may have been times when prophets spoke the ‘very words of God’, it seems apparent here that there are levels of revelation according to the development of the prophet’s ability.

If Old Testament prophetic words were always clear and there was no human interference involved in the delivery process, there would be no need to subject them to testing. If Old Covenant prophets were always infallible and it were ‘unthinkable that he could be wrong in part and right in others’, as Grudem argues, then the message would always be accepted as accurate once the prophet was deemed a true prophet of God . 29

However there is a clear need for testing in the Old Testament. The Old Testament acknowledges the reality of false prophets (Jer. 5:31) who spoke out of their ‘own heart, not from the mouth of the Lord’ (Jer. 23:9-40). Scripture details various tests for prophecy but this is not always as straightforward as it appears. There is some controversy over whether these tests included the prophecy or the prophet or both. It seems you could have a true prophecy but a false prophet (such as in Balaam’s case) and the converse is also true.

Biblical tests include the test of fulfillment (Deut. 18:22) - if the predictions came to pass, the prophecy was from God. This is demonstrated in the case of

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Overholt, Thomas W. Channels of Prophecy; the Social Dynamics of Prophetic Activity. Minneapolis: Fortress 25

Press, 1989, 17.

Bickle, Growing in the Prophetic, 96.26

It is recognised that the existence of these ‘schools’ is a matter for debate. Clements, Ronald E. is sceptical 27

(“Max Weber, Charisma and Biblical Prophecy” in Gitay, Prophecy and Prophets, p.102), while Engell, argues for them (“Prophets and Prophetism in the OT”, in Critical Essays in the Old Testament. London, SPCK, 1970, pp. 123-79).

Freedman in Gitay, Prophecy and Prophets, 59.28

Grudem, The Gift of Prophecy, 21.29

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Jeremiah and Hananiah (Jer. 28:15-17) . However this test was not always sufficient 30

since Old Covenant prophecies were conditional upon man’s response so 31

unfulfilled predictions may not constitute a false prophecy. This is true in the case of Micah’s prophecy about the destruction of Jerusalem (Mic. 3:12). Repentance of the people meant that judgement was delayed (Jer. 26:18,19) . Although it did come to 32

pass 100 years later, as Freedman states; ‘If we had to wait 100 years or more to judge the validity of a particular prediction, then the rule would be next to worthless in ascertaining the truth or falseness of a prophet’s current message!’ Also a false prophet could predict accurately but in effect lead the people away from the one true God (Deut. 13:1-3). It does seem however, as Jacobs suggests, that when people were true prophets, their prophesying was consistently accurate (Deut. 18:21,22) , just as false 33

prophets were consistently inaccurate. True Old Testament prophesying and teaching led people to worship the Lord alone (Deut. 18:15-20, 13:2-3), and true prophets bore good fruit in their lives and ministries (see the contrasts in Jer. 23:10,11,14). 34

However this does not mean that true prophets never prophesied inaccurately. For example, consider the prophet Nathan’s words to David in relation to building of temple which were initially wrong (2 Sam. 7:3ff) and Micaiah’s false prophecy (1 Ki. 22:15). Both Nathan and Micaiah were accepted as true prophets of God yet they are shown to be fallible. Old Covenant prophecy was a dynamic interplay between God and man. Communication was always made in the context of relationship and as such it was subject to its influence. Prophetic words may have been received verbatim, but it seems that in their delivery, they were also vulnerable to human influence and frailty. !

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Freedman highlights the difficulties associated with using a test of fulfillment to discern true prophecy; 30

‘During the crisis, neither Deuteronomic rule could be applied satisfactorily: according to external and formal criteria, Hananiah was as much a Yahwist as Jeremiah.’ Only time later told the truth (Jer 28-29)’. Freedman in Gitay, Prophecy and Prophets, 66.

This idea will be discussed more fully later.31

Freedman shows that in this case, ‘non-fulfillment is part of the process of effective prophecy, …fulfilling the 32

higher and larger purpose of God while at the same time contradicting the prediction’. Freedman in Gitay, Prophecy and Prophets, p.65. Indeed Micah’s prophecy also shows that the function of prophecy in the Old Testament goes beyond prediction - to equate prophecy with prediction is to greatly (and harmfully) limit its purpose.

Jacobs, Cindy. The Voice of God. California: Regal Books, 1995, 95.33

Gee emphasises the importance of the ‘spirit of the prophet’ in judging all prophetic ministry, and lists such 34

tests as fulfilled predictions and a God- honouring life. Gee, Spiritual Gifts in the Work of the Ministry Today, 47.

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(ii) Audience and Content Prophecy in the Old Testament is largely addressed to God’s chosen people Israel , 35

particularly to its leaders (although occasionally oracles of judgement would be pronounced over foreign powers (eg. Amos 1)). Indeed the Old Testament prophet was used as an advisor placed in governmental authority over the king . Prophecies 36

contained strong warnings of judgement and calls to repentance for idolatry, unfaithfulness, iniquity, social, moral and political corruption (Is. 58:1, 40:1-2; Mal. 4:4, Is. 1:7-9; 6:11,12, Amos 7:7-9; 8:1-3, 9:1-4, Hos. 10:13-15, Micah 1-3, Jer. 4:18-26; 15:5-9, Ezek. 9). In contrast, encouragement and promises for salvation and prosperity are common themes revealing a ‘hope that refuses to despair; the promise of newness proclaiming the God who can and will make all things new’ (Is. 2:2-4; 37

9:2-7, Amos 9:11-15, Hos. 2:14-23, Micah 4:1-4,5, Jer. 23:5, 6;31;33, Ezek. 34,36,37). Carroll identifies a constant tension between the two . 38

Prophecies naturally contained a predictive element as messages are oriented to the future, while rooted in the present and the past. Prophecies also spoke of the coming Messiah, the removal of the Old Covenant and the establishment of the New (eg. Dan. 9:24). So the prophets; ‘performed the tasks of challenge, indictment of community, repudiation of its behaviour, conviction of crimes and offences, announced the people’s guilt and passed sentence of death on it. On other occasions, they commiserated with the community, pardoned it, promised it prosperity and blessed it’ . 39

Freedman notes that for the most part, ‘predictions are morally conditioned (based on the covenant between God and Israel); and offer choices of blessing or cursing according to obedience.’ At times the oracles are pronounced absolutely, guaranteeing the future. Occasionally they are time-bound. Even when no conditions – whether moral or temporal – are laid down, they may be implied by the speaker or assumed by the hearers . 40

However Old Covenant Prophetic ministry is not only confined to the national scene. Though personal prophecy is rare, it is mentioned, as in the case of Nathan’s exposure of David’s sin (2 Sam. 12:1-12). It was also used for personal guidance so that one consulted a prophet for some decision-making (1 Sam. 9:9). In this case, the words are often specific and directive. As already noted prophetic messages were frequently delivered using metaphors and hyperbole. Foster notes that Old Testament prophets ministered in

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See Freedman’s work for greater detail on the two major historical phases or periods of prophetic activity; 35

with the first phase - Samuel to Elijah and Elisha - focussing on the ethical requirements of the nation and adherence to the covenant (corporately and individually). The second phase - early 8th century to the end of the prophetic canon in the 6th or 5th century BC - shifts slightly with the threat of foreign nations, and includes a larger perspective on the world scene and the authority of Yahweh as ruler of the nations, the place of Israel and Judah in the world order (Isa 2:1-4, Micah 4:1-4). Freedman in Gitay, Prophecy and Prophets, 67.

Kay, William K. Prophecy! England: Lifestream Publications, 1991, 65.36

Brueggemann, Walter. “The Prophetic Word of God and History.” Interpretation, 48, 1994, p.244.37

Carroll, When Prophecy Failed, 71.38

Ibid.39

Freedman in Gitay, Prophecy and Prophets, 61.40

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types and shadows; with a limited and incomplete understanding of timing and details . 41

(iii) Response and Outcome Debate exists over the so-called ‘fallibility’ of Old Covenant prophetic ministry. Some commentators suggest that Old Covenant prophecy because it was 100% accurate was therefore authoritative and unconditional in its fulfillment.

However the Old Testament does not uphold this idea. Though the word may be divine in origin and delivered in its purest form, this did not guarantee its fulfillment since the outcome was dependent on mankind’s response. Prophecies required faith, obedience and co-operation to bring them to pass - ‘Have faith in his prophets and you will be successful’ (2 Chron. 20:20). Once established that a word was from God, an obedient response was required.

Scripture records many prophecies that failed to come to pass because of man’s disobedience or unbelief. The prophecy to enter the Promised Land (Ex. 6:6-8), for example failed for Moses and thousands of Israelites (Num. 14:21-23). The people of Israel lost patience and forfeited the promises and the next generation fulfilled the prophecy and inherited Canaan instead. Similarly, Saul’s prophecy was annulled because of disobedience and impatience (1 Sam. 9:15-10:8 cf. 13:13-15). Namaan’s pride almost prevented fulfillment of his prophetic word (2 Kings 5). Indeed rebellion against a prophetic word is likened to the sin of witchcraft (1 Sam. 15:23) and strong warnings are given to those who fail to act on the prophetic word (2 Chron. 36:15-17). Upon receiving a prophetic word people in Old Testament times clearly had a responsibility to act appropriately.

Conversely prophecies of judgement did not come to pass if man repented (Jer. 18:8-10, Jonah 3:4,7-9). Prophecies could also be altered according to prayer, as in the case of Isaiah’s prophecy to a sick Hezekiah that he would die (2 Kings 20:1-6). This does not water down the authority of the prophetic word but rather shows the significance of man’s role in partnering with God. The prophetic word was seen to be authoritative and was expected to be obeyed so that God’s revealed plans would be fulfilled on the earth.

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Foster, Glenn. The Purpose and Use of Prophecy. Arizona: Sweetwater Publications, 1988, 39. 41

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B. NEW COVENANT PROPHETIC MINISTRY

1. THE PROPHETIC MINISTRY OF JESUS Introduction The coming of Jesus ushered in the new age of the Spirit and thus a new age for prophecy. Jesus’ understanding of prophecy and his ministry is foundational to our understanding New Covenant prophetic ministry . 42

Jesus is identified early in his ministry as a prophet of God. All four Gospels speak of Jesus as a prophet (John 6:16, John 7:40, Matt. 21:11, Luke 7:16,24:19) and in 43

the early church he is viewed in this light (Ac. 3:22, Ac. 7:37). As Kay says, ‘In popular understanding and in theological understanding of the early church, Jesus was seen as a prophet… and indeed, the prophet’ . Jesus saw himself as a prophet 44

(Mt. 10:40-41). Though Jesus was recognised as a prophet, he was in fact ‘more than a

prophet’. He was both the fulfillment of prophecy (eg. Lk. 4:17-21) and the fulfillment of all of the prophets. Luke links him to a long line of prophets; Abel, Noah, Abraham, Lot, Samuel, David, Solomon, Elijah, Elisha, Isaiah, Jonah, Joel, Zechariah, but most strategically to Moses (Lk. 4:24, 13:33, Ac. 3:18-23; 7:35-43 cf. Mt. 11:3; Jn. 6:14; 7:40). Minear shows that throughout Jesus life and ministry Jesus paralleled prophetically the actions of Moses and fulfilled the typology of the Old Testament . 45

He is the prophet Moses had spoken of (Ac. 7:37 cf. Deut. 18:15-18) , yet he is 46

declared to be one who supercedes Moses (Heb. 3:3-6). He is declared as the ultimate voice for the new era (Heb. 1:1,2). As Brueggemann states; !

…Jesus is a full embodiment of the prophetic tradition in the Old Testament. Jesus speaks and enacts the holy word of God in was that ’pluck up and tear down’, that ‘plant and build’. It is equally clear that the church’s discernment and story of Jesus do not stop with this characteristically Jewish understanding. The church has gone further, to confess that Jesus is not only an utterer of the word but is himself the uttered word. Jesus’ own person is

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Ibid, 39. 42

Ellis notes that Jesus is identified as a prophet, usually because of his miraculous powers but also in relation 43

to his destined crucifixion (Lk 13:33), his supernatural discernment (Lk 7:39, Jn 4:19) and his synagogue teaching (Lk 4:24). Synagogue teaching included the exposition of Scripture and was characterized by wisdom and authority (Mk 1:21f; 6:2). Ellis, Earle. “Prophecy in the New Testament Church – and Today” in Prophetic Vocation in the New Testament and Today, (Ed. J. Panagopoulos), Leiden, E.J Brill: The Netherlands, 1977, 47.

Kay, Prophecy! 19.44

The life of Moses is frequently seen in Jesus’ prophetic vocation… his journey out of Egypt to Jerusalem, his 45

rejection by Israel, the wilderness period, his sending of twelve apostles (cf the twelve tribes) and appointment of the 70, his exodus, his glorification, his continued power to gather the scattered tribes, to feed them, and to heal the sick. Minear, Paul S. To Heal and to Reveal; the Prophetic Vocation according to Luke, New York: Seabury Press, 1976, 111.

Gentile shows that the Hebrews of Bible times understood a distinction between ‘a’ prophet and ‘the ‘ 46

prophet; the latter being one, very special prophet – as spoken of in Deut 18:15, 18-19. Gentile, Your Sons and Daughters Shall Prophesy, 137.

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God’s word of life that shatters all idolatrous forms of life and makes new community possible. 47!Thus Jesus is seen to fulfil and continue, yet supercede and transform the

ministry of Old Testament prophets. As the first New Covenant prophet, he becomes a pattern for New Covenant prophetic ministry. !(i) Source and Delivery As the ‘word become flesh’ (Jn. 1:14), Jesus’ every word is of divine origin (Rev. 19:10). There can be little question of the source and accurate delivery of his statements. Brueggemann compares; ‘prophetic speech is human utterance of holy word… (while) Christians affirm that Jesus’ life is indeed an utterance of the very word, will, purpose and intent of God or as Hamon states, ‘Jesus was Heaven’s 48

thoughts, words, principles, plans, and pattern of living made visually and verbally manifest on earth. Though the Old Testament prophets had prophesied in part, often speaking words they themselves did not fully comprehend, Jesus was more than a prophet. He fully understood and expressed His heavenly Father, speaking the whole counsel of God’ . Jesus was known as the one who ‘speaks the words of 49

God’ (John 3:34). Hence the customary introduction of Old Testament prophets; ‘Thus saith the Lord’ becomes replaced by ‘Truly, truly I say to you’ . Like the 50

prophetic words spoken in the Old Testament, the words of Jesus are ‘spirit and they are life’ (John 6:63).

Jesus continued to fulfil the pattern of a prophet however, as one who is ‘sent’ (John 3:34) and who speaks for another, declaring that his words were not his own (John 12:49,50). Yet his ministry stands apart as unique from any other prophetic ministry that came before or after him. There can be no human influence because Jesus himself was completely divine. He becomes then the model for all prophetic ministry. !(ii) Audience and Content We see Jesus prophesying in the Old Testament tradition to the religious and political leaders of Israel, as well as to national events, the church, and to individuals. It does not appear that Jesus’ prophetic gifting was confined to only one singular theme, although Foster suggests that the ‘main line of the prophecies developed concerns of the Old Testament prophets and, in the last analysis, all these concerns were in some way connected with God’s judging and saving acts in the world’ . 51

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Brueggemann, “The Prophetic Word of God and History”, 242.47

Ibid, 243.48

Hamon, Bill. Prophets and Personal Prophecy. Shippensburg, Pa.: Destiny Image Publishers, 1987,11.49

Boring, M. Eugene. Sayings of the Risen Jesus: Christian Prophecy in the Synoptic Tradition, Great Britain: 50

Cambridge University Press, 1982, 163.

Foster, The Purpose and Use of Prophecy, 21.51

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As the first New Covenant prophet, Foster further suggests that Jesus’ prophecies were of a different order to the Old, emphasising cleansing, restoration and healing rather than threats, warnings and cursings. There was ‘no more stone throwing’ and judging and condemnation have ceased to reflect grace and mercy . 52

Yet we do see Jesus pronouncing judgement on Jerusalem, particularly the temple (Matt. 24:2; 24:15, Luke 19:43; 21:20), prophesying woes on certain three cities (Matt. 11:20-24) and giving warnings to the hardhearted (Matt. 23:13-33) and the comfortable (Luke 6:24-26).

Jesus’ prophecies are directed at the bigger picture as well as to personal issues. Thus we see him prophesying about the kingdom of God (Matt. 10:7-8; 13:28-33) as well as domestic concerns (Matt. 17:27, Luke 5:4-7, Mark 14:13). His prophetic ability gave him insight into the character of people he met (John 1:48, Mark 2:8) and their future destiny (Matt. 20:23, Mk. 10:39, John 21:18). He also prophesied frequently concerning himself including his own death, burial and resurrection (Mk. 9:31, Luke 22:69). Later he spoke of difficulties that would be faced by the early church including persecution (Matt. 5:11-12, Mk. 13:9-13, Jn. 15:16) and the emergence of false teaching and false prophets (Mk. 13:22) although his prophetic utterances were not limited to his followers, extending to the Gentiles (eg. John 4:1ff).

Jesus’ prophecies served to expose the heart and were sometimes predictive (Jn. 13:19, 14:29, 16:4, 18:4,32; 19:28). They were often very detailed (such as the exact time of the cock crowing, Mk. 14:30) and precise (the coin in the fish’s mouth, Matt. 17:27). However the specifics of the prophetic message were not always clear to the hearers. Like the Old Testament prophets, Jesus sometimes spoke symbolically, as in the case of the prophecy of the temple’s destruction (Matt. 24:2) and Peter’s death (John 21:18). He was not always understood until after certain events took place; it appears Jesus often intentionally held back on details, so that revelation came progressively as events unfolded. !(iii) Response and Outcome In keeping with the principles laid down in the Old Testament, Jesus confirmed and reinforced the pre-eminence of the prophetic word in the unfolding of God’s plans on the earth. Jesus’ entire life was a fulfillment of prophecy.

Jesus demonstrates the importance of an appropriate response to prophecy in the outworking of its fulfillment. While some of the prophecies made about him were beyond his scope of immediate control (eg. the place of his birth), at other times he deliberately sought to fulfil prophecy; such as on his choice of place for ministry (Matt. 4:13,14), reading the scroll in the synagogue (Luke 4:17-21) and on the cross (Jn. 19:28). Jesus demonstrated by his actions the importance of obedience and co-operation with the prophetic word if it is to be fulfilled.

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Ibid, 46.52

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2. PROPHETIC MINISTRY IN THE EARLY CHURCH Introduction In our examination of New Covenant prophetic ministry, it is essential to recognise that the experience of the early church was deeply rooted in the founding principles and experiences of the Old Covenant. As Gentile states, ‘The term prophet is used by both ancient Hebrews and the early church, and the Christians did not seem to struggle with a difference in meaning. They saw continuity between the Hebrew prophets and the New Testament prophets.’ Ellis concludes that; ‘Christian 53

prophecy is rooted in Israel’s experience in which God revealed his mind to his people through divinely chosen individuals. As such it has a number of characteristics in common with Old Testament prophecy’ . In its essentials 54

prophesying remains the same between the two covenants although there are some important differences . 55

Again it should be recognised from the outset, that our understanding of prophecy in the early church is limited (with 1 Corinthians 14 the only complete exposition on it). We cannot build a complete picture of what it looked like or what actually happened when one or more prophets spoke. !(i) Source and Delivery The most significant change that has occurred between the covenants is of course the channels of prophecy. With the coming of the Holy Spirit, the delivery of prophecy is no longer limited to a chosen few but now all Spirit-filled believers had the capacity to prophesy (1 Cor. 14:24,31). This was a promise associated with the coming of the New Covenant (Joel 2:17, Jer. 31:31-33) which is seen to be fulfilled at Pentecost . 56 57

‘There are not merely one or two prophets for a nation, but the gift of prophecy, the prophetic ministry and the word of the Lord are diffused and distributed throughout the whole body of Christ.’ 58

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Gentile, Your Sons and Daughters Shall Prophesy, 143. Similarly, Gee writes; ‘Our conception of the ministry of 53

the gift of prophecy in the church ought not be divorced from its inspired roots in the Old Dispensation, although in claiming a similarity we must proceed with the utmost care.’ Gee, Spiritual Gifts in the Work of the Ministry Today, 41.

‘The manifestations of prophecy in the New Testament church are best understood in the light of their 54

background in Israel and in the mission of Jesus. They may then more clearly shed their own light on the possible presence and meaning of prophetic proclamation in the church today’. Ellis, “Prophecy in the New Testament Church – and Today”, 46.

The degree to which those differences are emphasised seems to vary greatly amongst commentators. Bickle 55

emphasises the different character of New Testament prophets and prophecy to the Old Testament, Growing in the Prophetic, 93.

Bickle shows that it was always the intention of God to speak directly to his people as a ‘kingdom of priests’ 56

rather than through a mediator such as Moses (Ex 19:5-6; Ex 20:18-19). Ibid, 97.

Kay wisely notes that it is neater and theologically more accurate to set the dividing line of Old Testament 57

and New Testament prophecies at the Day of Pentecost, and then use the defining categories; ‘Pre-Pentecost prophecy and Post-Pentecost prophecy’. Kay, Prophecy! 11.

Bickle, Growing in the Prophetic, 95.58

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However there is a distinction made in the New Testament Scriptures between prophets and those who prophesy. While congregational prophecy appears to be the norm, there were recognisable prophets active in the early church including Agabus 59

(Ac 11:27), Judas and Silas (Ac 11:27; 15:32) four prophetesses (Acts 21:9ff) and the prophets of Acts 13:1. The prophetic role is also listed as a distinct office; one of fivefold ministries designed to build up the church (Eph. 4:11). Boring emphasises their significance as a distinct group within the community yet an integral part of it; ‘Christian prophets who continued to speak in Jesus’ name played a major role in early Christianity and in the formation of the New Testament.’ 60

It is at this point that interpretations about the delivery of prophecy and the extent of human influence on the message are divided. Grudem argues that within the New Testament Scriptures we see evidence of two strands of prophecy with the key difference being the accuracy of delivery. The first type confined to Bible writing prophets and what is seen to be their equivalent, the New Testament apostles, is considered 100% accurate and unequivocally authoritative . Thus this type of 61

prophecy can no longer exist beyond the Canon. The other secondary level consists of ordinary congregational prophecy as it

occurred in many local Christian congregations (1 Cor. 14) and as such, is seen to be the only form of prophecy that is possible today. This form can never contain the ‘pure and exact words of God’ and there is no possibility of accuracy. It only allows for vague ideas to be given human expression; the messenger is ‘speaking merely human words to report what God has brought to mind’ . As Boring observes, 62

Grudem makes; delivery and reception of edifying discourse crucial to his definition, so that ‘revelation’ but not ‘inspiration’ is the sine qua non of prophecy. In this understanding, the prophets of the Old Testament and the apostles of the New Testament i.e writers of Scripture were verbally inspired, but the prophets of the New Testament were not, nor, on the model of New Testament prophets, need contemporary prophets claim verbal inspiration . 63!Houston (and Conner ) makes similar conclusions placing the New 64

Testament apostles on a par to their Old Testament forerunners, the canonical prophets . Houston claims that the primary type was a ‘continuation of the great 65

tradition which proclaimed words from the Lord’, while the ‘secondary type’ (‘New

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Most commentators recognise this distinction between those who prophesied and those who were officially 59

classified as ‘prophets’. Gee, Spiritual Gifts, 43.

Boring, The Continuing Voice, 16.60

Which incidentally implies that there can be no non-canonical New Covenant apostles either.61

Grudem, The Gift of Prophecy, 25,64, 67.62

Boring, The Continuing Voice, 36.63

Conner, Kevin J. Today’s Prophets. Victoria: KJC Publications, 21. 64

According to Houston, the prophetic promise of Jesus to the apostles that they would be given God’s words 65

to speak despite opposition (Matt 10:19-20, 40-41) suggests that Luke ‘clearly portrays the apostles themselves as the true inheritors of the prophetic tradition’ and ‘that the apostles followed on in the authority of the Old Testament prophets as men speaking from God’. Houston, Prophecy; A Gift for Today? 44,47.

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Testament prophecy or ‘Christian prophecy’), purported to be seen in the prophesying of Moses’ seventy elders (Num. 11:25), Saul and his men, (1 Sam. 10:9-12, 19:23,24) and at Pentecost (Ac. 2:14-18) made ‘no claims to bring any authoritative message to God’s people’ . Houston’s definition of this ‘secondary 66

type’ is somewhat vague; ‘Prophecy may take the form of inspired speech which makes no claims to be a communication of the very words of God, and which involves speaking under the influence of the Spirit in some non-specified way which confirms the presence of God and his attitude towards his people’ . 67

However this position is a weak one with very little clear biblical support. It places Old Testament prophets and New Testament apostles in a category of infallibility that sets their humanity apart. Yet time and time again we see the fallibility of these men recorded in the pages of the Bible. Peter for example, spoke out of the revelation of God in identifying Jesus as the Son of God (Matt. 16:16,17), but then moments later spoke words from Satan (Matt. 16:22,23). The apostles’ experience of prophetic guidance was sometimes clear (Ac. 16:9) and at other times influenced by human initiative (Ac. 15:28). The Berean church were commended not only for their reception of Paul’s message, but for their diligence in seeking confirmation (Ac. 17:11). Furthermore we see no evidence that the hearers of this ‘secondary form’ of prophecy made distinction between authoritative and non-authoritative prophecy. Saul’s prophesying caused his hearers to ask if he was now a prophet, (1 Sam. 10:11, 19:24), suggesting that there was no difference in his manner of prophesying from what they had known.

Furthermore the New Testament prophets themselves do not appear to present themselves as less accurate or less respected by their hearers than their Old Testament forerunners. Agabus clearly considers himself a messenger of the deity by speaking in the first person in the Hebrew Old Covenant tradition: ‘Thus says the Holy Spirit…’ (Ac 13:2, 21:11) . Equally his prophecy of the famine was held in 68

esteem such that the hearers actively responded with expectation of fulfillment . 69

John uses similar prophetic speech in his prophecies (Rev. 2:7,11,17,29:3:6,13,22; 22:16), and the New Testament does not seem to imply any reason to distinguish between the two.

In Grudem’s understanding, the New Covenant prophecy seen in the early church is by definition, weaker and less accurate than Old Covenant prophecy. But this theory is inconsistent with the idea that Jesus brought with him the coming of better covenant conditions. Hamon says; ‘No texts in the New Testament state or even suggest that a church prophet does not have all the ministry rights of the

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Ibid, 40.66

Ibid, 57.67

As Boring notes, ‘First-person speech for the deity was thus a common, but not exclusive form of inspired 68

speech in the environment of early Christianity.’.. one of the forms of speech used by early Christian prophets’, The Continuing Voice, 159.

There are those who suggest that Agabus’ prophecy shows that non-canonical prophecy is liable to error 69

and that New Testament prophecy does not reach the same level of accuracy as Old Testament prophecy. Foster maintains that Agabus’ personal prophecy over Paul and his fate in Rome (Acts 21:10-11) contains two errors, since it appears that the Romans bound Paul not the Jews. Foster, Glenn. The Purpose and Use of Prophecy. Arizona: Sweetwater Publications, 1988, 36. However this is not conclusive as it could be a matter of perception. Paul obviously perceived it to be the Jews who ultimately seized him (Ac 26:21) since the Romans represented the Jews; they were the police of the day.

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prophets of old as well as the Christ-prophet-anointing gift and grace... Jesus gave prophets to the Church, and they have all the rights and privileges of the Old Covenant, and more.’ As Jacobs observes; ‘The teaching that all Old Testament 70

prophets were always 100% accurate, or that they were false has created a sense that they were ‘better’ or of a higher calibre than today’s prophets . 71

The distinction writers such as Grudem and Houston have made here has arisen primarily out of concern for the sanctity of the Canon. The suggestion is that if we claim the possibility of 100% accurate prophecy today, then the authority of the Canon is threatened. But as Gentile notes, ‘The questions raised by those with strong “canonical consciousness” seem to hold little or no interest for Paul and the early Church; they apparently operated from a different frame of reference, showing no concern for some of our present-day prophetic discussions.’ There may be no 72

reason to equate authority with accuracy. There may certainly be the possibility of levels of revelation in the New

Covenant prophecy (just as there may be in the Old), but this does not preclude the possibility for 100% accuracy. Hamon identifies a five variety of levels with the ‘highest’ and most accurate being the office of a prophet who operates in a higher realm of authority; guidance, instruction, rebuke, judgement and revelation), prophetic preaching (so that even the speaker’s precise words and illustrations are exactly what God wants to say to the people present in that place at that time), the prophetic presbytery (which includes the laying on of hands for ordination or activation of ministry), the gift of prophecy and the prophetic song. Conner adds 73

the ‘Spirit of prophecy’ which falls on people so that ‘all can prophesy’ (1 Cor. 14:24,25,31) to the list. In each case, both recognise that the prophet operates in a 74

‘higher realm of ministry’ than the simple gift of prophecy. Bickle also speaks of four ‘levels’ of prophetic ministry maintaining that New Covenant prophets can speak ‘God’s very words’ , while Jacobs maintains that while there are levels of revelation, 75

no prophet can truly claim 100% accuracy . 76

A mixture of human and divine input is to be expected because human vessels are still the instruments God has chosen, or as Basham describes;

Prophecy is often affected by the person through which it comes. Pure water pouring from a rusty pipe will be coloured by the rust. The rust is not from the water, but from the pipe…. God works through human personality, not apart

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Hamon, Prophets and Personal Prophecy, 75. Similarly, ‘God did not do away with prophets and prophecy 70

when Jesus came and the church was born. Instead he expanded their function and power by virtue of the cross and resurrection.’ Sandford, John & Paula. The Elijah Task. Tulsa, Oklahoma: Victory House, 1977, 2.

With the implication that all New Testament prophets have to be 100 percent accurate or they are not true 71

prophets or prophetesses of God. Or similarly that there cannot be true prophets of God in modern day. Jacobs, The Voice of God, 98.

Gentile, Your Sons and Daughters Shall Prophesy, 31.72

Hamon, Prophets and Personal Prophecy, 54-56.73

Conner, Today’s Prophets, 11.74

The four levels including: simple prophetic, prophetic gifting, prophetic ministry and at the highest level, 75

the prophetic office. Bickle, Growing in the Prophetic, 119.

Jacobs, The Voice of God, 99.76

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from it….’A man’s attitudes and opinions, his theological beliefs and social prejudices all may color the content of his prophecy. 77

Similarly Buchanan explains that there are different levels; ‘simply because people vary in their spirituality, and their capacity to express things clearly.’ Different 78

temperaments and the level of spiritual training may also affect prophesying . Gee 79

also notes the place of the human spirit; ‘As a matter of fact there can be a whole range of degrees of inspiration, from the very high to the very low’ . 80

This limitation of New Covenant prophecy is supported by the New Testament teaching on the need to test the prophetic words spoken . All 81

commentators are in agreement that there is a need to judge the prophetic message, to discern clearly and to ‘recognise the genuine after examining closely’ . Prophecy 82

is to be ‘weighed carefully’ by others (1 Cor. 14:29, 1 Thess. 5:20-21). There appears 83

to be a need for testing of both the prophecy and the prophet as in the Old Testament, although there may be no hard and fast rules. The prophet’s credibility is tested by the fruit of their character and ministry (Matt. 7:16) so that Elymas was immediately recognised as a false prophet for his perversion of the gospel (Ac. 13:6-10), while the prophecy itself should fulfil scriptural requirements of ‘edification, encouragement and comfort’ (1 Cor. 14:3) and correct doctrine (Jn. 4:1,2) . The witness of the Spirit 84

by others (1 Jn. 2:20,27) could also testify to what is counterfeit and what is true. It does not appear that the nature of the prophetic word nor the delivery of it

changed markedly in the early church compared to the Old Covenant. The early church’s understanding of what prophecy was would have been based on Old Testament. However, because the New Covenant prophetic ministry was no longer exclusively specialised and was now more available to more people, it appears that the responsibility for testing of prophecy is more necessary by the individual and the church corporately. With the greater prevalence of prophecy you would expect the need for it to be more carefully regulated.

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Basham, Don. Tongues, Interpretation and Prophecy. Springdale, PA, U.S.A: Whitaker House, 1971, 107, 108.77

Buchanan, Alex. Explaining Prophecy. England: Sovereign World, 1991, 8.78

Ibid, p.33.79

Gee, Spiritual Gifts in the Work of the Ministry Today, 48.80

Kay asserts that the differences in penalties for false prophecies in the Old Testament and New Testament 81

lend support to the weaker quality of New Covenant prophecy; ‘The very fact that Christian prophecy was judged and that no penalty was laid down anywhere in the New Testament for incorrect prophecies shows that prophecies before and after Pentecost were on a completely different foundation. False or incorrect Old Testament prophecies led to the death of the prophet (Deut 18:20). In the early church, nothing of the sort took place.’ Kay, Prophecy! p.64. However this can be explained just as easily by the changing of the covenant conditions. Death penalties were given for many offenses in the Old Testament, but not in the New.

Gee, Spiritual Gifts in the Work of the Ministry Today, 48. 82

There is some debate about who is represented by ‘others’; the congregation, church leaders or the prophets 83

themselves. Grudem suggests the whole congregation. Grudem, The Gift of Prophecy, 71-73.

Most commentators include these factors in their ‘tests’. See Foster, 63, Kay, 66, Traut also adds, peace (Col 84

3:16), accompanying signs such as a word of knowledge, miracles or partial fulfillment, 87.

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(ii) Audience and Content In the early church we see prophecy mainly directed to the church. It seems that the interaction between the political leaders and the prophet and the emphasis on social reform that characterised Old Testament times is absent in the New Testament church . As Ellis states, the prophets were; ‘primarily concerned with the building 85

up of the covenant community… they may exhort believers concerning their responsibilities to do good works in the world, but they do not appear to regard the reform of the society of the present age as part of their task’ . 86

It has been suggested that the general content of New Covenant prophecy differs from the Old in that it is less judgmental and emphasises exhortation, encouragement and comfort (1 Cor. 14:3) as seen in the ministry of Silas (Ac. 15:32, also Ac. 20:23, 27:23-24). While this may be true, there is some element of rebuke and correction apparent (Ac 13:11, 28:25-28). This is seen primarily in Revelation (Rev. 2:23, 3:10, 13:10, 16:6,22:12,18-19) and implied in the idea of conviction (1 Cor. 14:24-25). ‘In sum, the prophets appear to have been not moralizers but those who rebuked the sins of the eschatological community in the name of the judge who would shortly appear.’ 87

As in Old Testament times, prophecy can be both personal (as in Paul’s case, Ac. 21:10f) and can expose secret thoughts (1 Cor. 14:24,25) as well as be directed to wider events (Ac. 11:28). Foster sees a connection between prophecy and the ‘fathoming of mysteries and knowledge’; it included the secret thoughts, plans and dispensations of God (1 Cor. 13:2, Eph. 3:4,5) . Also prophecy may be manifested as 88

visions and dreams (Joel 3:1, Ac. 2:17) and involve the employment of symbolic actions (Ac. 21:11) similar to that of the Old Covenant period.

Prophecy also includes the prediction of future events. This is seen to be one of the Holy Spirit’s functions (Jn. 16:13) and is evidenced primarily in Acts (Ac. 11:27-28,20:23,29-30, 21:10-11;27: 10,23-26) though it may be hinted at elsewhere (1 Tim. 4:1-3). However prophecy does not always include prediction. Boring notes that the author of Revelation does not predict the future in the normal sense of this expression and Paul never uses ‘prophesy’ to ‘predict’, nor is there any indication that forecasting historical events was a part of Corinthian prophecy . 89

Prophecy also played an important role in providing directions for church life. As Boring rightly notes the; ‘author of John apparently knew that prophets in his church dealt pastorally with problems of church life by giving prophetic answers to particular problems since he pictures the Paraclete as one who will ‘teach all things’ (Jn. 14:26) and ‘guide… into all truth’ (Jn. 16:13). The author is aware that it is the function of the prophet to address disputed theological questions, especially

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Kay, Prophecy! 65, Bickle, Growing in the Prophetic, 96.85

Ellis in Panagopoulos, J (Ed.). Prophetic Vocation in the New Testament and Today, 51.86

Boring, The Continuing Voice, 175.87

Foster, The Purpose and Use of Prophecy, 55. Again some who hold to a position of ‘secondary prophecy’ 88

would disagree, for example Houston; prophecy here was something that ‘bore witness to the reality of God in their midst’… It ‘constituted a sign of God’s presence rather than revealing a secret of divine realities’, Houston, Prophecy; A Gift for Today? 63.

Boring, The Continuing Voice, 177.89

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those that affect practical church life’ (Jn. 4:19-20) . This pattern is also seen in 90

Revelation where questions are answered not by an appeal to tradition but by direct revelation (Rev. 2:6,15 and 2:14,20). The prophets are involved in settling major theological issues; (Ac .10,15, as in Eph. 2:20,3:5), designating of people for service in day to day church life (Ac. 13:1-3, 1 Tim. 1:18, 4:14) and in the direction of church mission (Ac. 8:26,29; 16:6,9; 18:9-10; 21:4; 22:17-21).

While a number of prophecies in the early church appear to be directive, there is controversy over how directive they are. Some have suggested that New Covenant prophecy is always non-directive in nature. Thus Agabus predicted a famine, but gives no specific instructions as to how the church should respond (Ac. 11:28-30). Similarly Agabus warned Paul of his binding in Jerusalem but does not include specific instructions about his response (Ac. 21:10-12). Indeed this prophecy 91

appeared to be a confirmation of what Paul already foreknew (Ac. 20:23). Damazio states that unlike the Old Testament, ‘no (New Testament) prophet was ever used in the controlling, guiding or governing of a believer in the will of God; he was only used for confirmation’ . Similarly, ‘To resort to a prophet for direction, guidance or 92

control is to violate the privilege of New Covenant believers of having access and approach to God through Christ by his Spirit’ . It is difficult to make solid 93

conclusions on how directive prophecy was in the early church. Again there seems to be variations in how directive prophecy was, but contrary to Damazio’s conclusion, it is certainly true that prophecy can bring entirely new information to the hearers (Ac. 11:28-30) . 94!(iii) Response and Outcome The teaching of the early church seems to maintain the position of the Old Testament that certain conditions are required to bring the prophetic word to pass. But again there are variations among interpreters as to how the hearers should respond. Some have suggested that due to the ‘weaker’ nature of New Covenant prophecy, there is less emphasis on the degree to which the hearer should co-operate and ‘obey’ any requirements of the prophecy. Foster suggests that this is supported by Paul’s decision to go to Jerusalem even though the prophetic word given through Agabus warned of trouble there (Ac. 21:10-14). In other words, Paul was not ‘required’ to obey the prophetic word . However on closer examination, it is seen that the 95

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Ibid, 178-9.90

So for Kay; ‘The reaction to the prophecy was in the hands of the church and this seems to be a very 91

distinctive aspect of prophetic ministry. Christian prophecy conveys information that can be dealt with in a variety of ways’. Kay, Prophecy! p.33.

Hagin shares this view, Hagin, Kenneth E. The Ministry of a Prophet. U.S.A: Faith Library Publications, 1968, 92

24.

Conner, Today’s Prophets, 22.93

Buchanan suggests that prophecy mostly confirms, but can bring us something quite new, Buchanan, 94

Explaining Prophecy, 26.

Foster, The Purpose and Use of Prophecy, 73.95

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prophetic word does not give that instruction. Paul heard the prophecy and then sought the will of God for an appropriate response. Early church teaching required that an appropriate response is a necessary requisite for fulfillment. Certainly a response of co-operation in line with the word was expected, so that the prediction of famine resulted in the church gathering food. (Ac. 11:27-30). Traut maintains that conditions are sometimes not named but it is assumed that the hearers continue in the way they are walking if fulfillment is to occur. Conditions may be added later. So for example, Paul’s word that all would survive the storm en route to Rome was conditional upon staying with the ship (Ac. 27:31 cf Ac. 27:23-25) . It seemed that in most cases the hearers are required to 96

combine the word with faith and patience (Heb. 4:2; 6:12-15). Also a spiritual battle may be involved to bring about fulfillment (1 Tim. 1:18). Paul’s instructions to Timothy and his reminder about Timothy’s prophecies recognises the danger that Timothy’s prophecies for his ministry would fail if he did not stay in Ephesus (1 Tim. 1:3). Hearers are exhorted to ‘pay attention to’ prophecies until fulfillment comes (2 Pet. 1:19).

It is significant to note that these are principles that are consistent with and even based on Old Covenant events and experiences (for example, Abraham and the Israelites, Heb. 4:2; 6:12-15). It does not appear that the nature of the prophetic word nor the expectation surrounding response and fulfillment has changed since the Old Covenant. The same prophetic principles appear to be applied to all generations so that prophecy, when directed at individuals and nations, is always conditional upon faith and obedience. As Hamon says, ‘A truly inspired prophecy is God’s specific word to an individual. So the same scriptural principles for the proper attitudes toward the written Logos Word should apply equally toward the prophetically spoken rhema word’ . Reekie comes to a similar conclusion; 97

After searching the Scriptures I came to see that while every Word of God contains within itself the power for fulfillment (Luke 1:37), there must be a corresponding response of faith on the part of the recipient of the Word. In other words, fulfillment of prophecy is not automatic and should never be taken for granted, without appropriate responsibility. 98

It is at this point that some have made a distinction between the nature of

what can be deemed canonical prophecy and prophecy that is spoken beyond the Canon. For Damazio, ‘The prophetic predictions found in Scripture are destined to happen; man has no control or influence in these prophecies. They are not contingent upon man’s obedience or involvement’ . Personal prophecy on the other hand, 99

received from a prophet or from a prophecy given in a church service by another believer is seen to be quite different;

Upon receiving a personal prophecy, the believer has certain God-given responsibilities that must be adhered to. The receiver of this type of prophecy has the responsibility for the prophecy’s success or failure in its fulfillment.

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Traut, Ed, Interview, Canterbury, Melbourne, 12/1/00.96

Hamon, Prophets and Personal Prophecy, 181.97

Reekie. Prophesying for a Release of Faith, 115. 98

Damazio, Frank. Developing the Prophetic Ministry. Oregon: Trilogy Productions, 1983, 54-55.99

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We may respond in obedience or react in carnal rebellion. We may believe and embrace the words as being from God and of necessity must be obeyed, or by human reasoning we may permit ourselves to obey the dictates of our own hearts. Whatever the case, the decision to respond lies in the hand of each believer. Just because a prophecy has been received does not mean it will come to pass…’ 100!However this is a difficult premise to make, given that prophecies in the Old

Testament Scriptures were given to people who could chose to disobey and refuse to co-operate with the prophecy. Scenarios such as this are vividly described even within the Scriptures. It should be remembered that Scripture was once spoken prophecy now tested and written down, and so it would be expected that the same prophetic principles would apply as to spoken prophecy beyond the Canon. While God’s overarching purpose is ultimately fulfilled, man’s response is still significant in how the prophetic word unfolds. !

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Ibid, 54-55.100

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3. PROPHETIC MINISTRY IN THE CONTEMPORARY CHURCH Introduction The contemporary church has long since acknowledged the place of evangelists, pastors (shepherds) and teachers as ministry gifts to the church. It is only recently that church leaders are proclaiming the restoration of prophets and apostles (Eph 4:9-11) . This section will examine how New Covenant prophetic ministry is 101

perceived and understood in the contemporary church by both teachers and proponents of contemporary prophetic ministry and a local church congregation. The study involves an examination of the ministry of Prophet Ed Traut at Burwood Christian Life Centre, an Assembly of God church in the Eastern Suburbs of Melbourne during January 2000. Burwood Christian Life Centre (BCLC) has a congregation of approximately 300 – 350 members and its leadership holds to the validity of prophetic ministry today. Ed Traut ministered to the congregation over a period of a week, including two evening-meetings and a Leaders camp. During this time, Traut preached and then moved around the congregation spontaneously giving personal prophecies to individuals. Where couples were present, he ministered prophetically to both. According to Traut, prophecy includes both foretelling and forthtelling, and is; ‘God speaking His purposes and plans to man, through man, for man’ . 102

Questionnaires were distributed to those who received personal prophecies (40 individuals) and were confined to adults over eighteen. 32 were completed and returned within two months of the ministry. Questionnaires were divided into four sections; Beliefs about the prophetic ministry, Interpretation of the actual prophetic word, Application of the prophecy, and Perceived outcomes (see Appendix 2). Of the thirty three in the sample, the vast majority (24) had been Christians for longer than ten years, with only one member from the sample being a new Christian and the remainder between two and ten years. Also most of the sample (23) were longtime attenders of BCLC having attended regularly for between three and seven years.

Clearly, personal prophetic ministry has been a feature of most of the sample’s Christian experience with the majority (21) receiving prophecies more than three times and only one individual registering Prophet Ed’s ministry as a first time experience. For nearly all surveyed, prophetic ministry had been a positive experience with only two individuals referring to it as negative due to frustration related to lack of fulfillment. For those who were positive, the reasons given ranged fairly evenly from life direction, confirmation, and encouragement related to an awareness of God’s supernatural knowledge of the individual and his plan and working in their life.

Because the prophetic is held to be a valid ministry mentioned regularly in church teaching and practice, it would be expected that it would be a shared belief amongst most of the sample, particularly since the majority were longtime attenders

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A number of Pentecostal leaders name the 1980s as a time where God was restoring the prophetic ministry 101

to the church. See Conner, Today’s Prophets, p.8, Foster, The Purpose and Use of Prophecy,16, Hamon, Prophets and Personal Prophecy, 20, Reekie, Prophesying for a Release of Faith, 5.

Traut, Ed, Interview, Canterbury, Melbourne, 12/1/00.102

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of the church. Indeed this was the case, with all members of the group affirming that personal prophecy is a valid form of Christian ministry today. !(i) Source and Delivery The majority of contemporary prophetic ministries today maintain that delivery of the prophetic word is affected by the human vessel. This is certainly the case for Traut who testifies to levels of revelation in his own experience, so that; ‘Like any gift there are times when the anointing is stronger, where the faith is stronger; times when the revelation is clear, times when it is not.’ Indeed he suggests the Old 103

Covenant prophets may have had more chance of accuracy because they had more time to ‘polish up their words’ - compare the experience of someone who is prophesying twenty times a day to someone who prophesies once a year. Furthermore, for Traut, receiving the prophecy is not always the same because it is not just words, but all the spiritual senses are at work in receiving God’s revelation; ‘words, sounds, feelings, my whole being’ . 104

It appears that the majority of the group tested shared Traut’s understanding of the source and delivery of contemporary prophecy, with 63% of the recipients describing their beliefs of personal prophecy as containing a ‘mixture of God’s words and man words’. 28% preferred a lower view of prophecy which understood personal prophecy as ‘always man speaking God’s thoughts’, while only 6% of those surveyed maintaining that personal prophecy is ‘always God’s actual words with no human input’. This was also confirmed by the responses given as the view of Prophet Ed’s ministry specifically, with most viewing his ministry as ‘genuine yet prone to error’. Only three recipients were willing to claim that his ministry was without error. When measuring more specifically the accuracy of the actual prophecies given, three indicators were used; the truth of the past and the present and a general ‘witness of the spirit’ for words that concerned the future. Most prophecies contained some elements of the past, present or future. It is generally held here that the recipient is the best judge of the level of accuracy of the prophecy, although it is acknowledged that his/her perceptions may also be at play. In other words, the prophecy may be true even if the hearer does not perceive it to be so.

In general it appears that the prophecies were seen by their hearers to be highly accurate. In prophecies that contained references to the past, 80% maintained that the prophecy was very true to their past, with the remaining 20% suggesting that it was ‘partly true’. References to current situations were seen to be even more accurate with 93% testifying to the accuracy of the prophecy and the remainder holding it to be true in part. Concerning references to the future, results were similar with 93% expressing conviction that the prophecy was from God and therefore true. Only two respondents expressed doubt about the accuracy and divine origin of the prophecy with one of them hesitant to commit either way. An understanding that contemporary prophecy may vary in accuracy of course necessitates testing of the word. Traut maintains that the Bible does not say to test the prophet, but rather the prophecy, since God can use a donkey to speak if he

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Ibid.103

Ibid.104

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so wishes. A key test was fulfillment and whether the prophecy led the recipient into a closer relationship with God. Participants in the study were questioned as to the testing of the prophecy. This was limited to the part of the prophecy that concerned the future, since it is assumed that references to the past and present require little testing to validate the source; it should be immediately obvious. Elements of testing that were included in the study were confirmation, alignment with Scripture and the counsel of others. The test of fulfillment was also applied though it is not expected that this would be a valid test yet because of the limited time span involved. It is significant to note that most of the recipients registered only a part understanding of the words spoken about their future. Only 38% had ‘a full understanding’ of the meaning of their prophecy. Thus a full understanding of a prophetic word is not to be expected and may not be an accurate test of its validity since as previously shown by the Study, 93% maintained the divine origin of the word, while at the same time not demonstrating full understanding of its meaning. It may well have been that this conclusion was possible because of the strongly confirming nature of the prophecies. 75% of respondents agreed that the prophecy was confirmation of what they already believed or what others had said or prophesied. Also, all those who consulted another person found agreement with the prophecy amongst those who they consulted. Of the 66% who consulted another person about their prophecy (friends featured the greatest of this category followed relatives, then pastor/leader), 70% fully agreed that the prophecy was from God with the remainder believing that it was true in part. In addition, most found that their prophecy aligned with Scriptural principles and truths (86%) with the remainder being unsure (this may of course be more related to an ignorance of Scripture than a weakness of the prophecy). A number of factors are at play in assessing the accuracy of prophecy but it appears that members of this study found that there was sufficient information for them to conclude their prophecy was of divine origin, without precluding the possibility of some error. !(ii) Audience and Content The limits of this study mean that prophetic ministry can only be seen to address issues related to the individual, though this of course does not assume contemporary prophetic ministry may not include corporate groups, churches, governments or nations as its audience. The study shows that prophecy may include words of knowledge related to the past (78% of prophecies included references to the past), ‘forthtelling’ related to the present (84% contained this) and ‘foretelling’ related to the future (91%). 25% of those who received future related words testified that this was new information for them. This of course is contrary to the idea that prophecy only ever operates as confirmation. If that be the case, then these words would be rejected as illegitimate.

A variety of topics were addressed by the prophecies with references to personal character featuring the most highly (66%), followed by references to personal ministry (50%), certain relationships (47%), career (44%), spiritual life (38%), finance (31%), health (25%) and material possessions (22%).

Traut maintains that the primary focus of contemporary prophetic ministry is encouragement in accordance with 1 Corinthians 14:3. Direction and correction is

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seldom. It appears that for a number of individuals the prophetic words operated somewhat directively. 31% testified that as a direct result of the prophecy, they will do things differently. 66% of those surveyed however reported that their prophecy did bring some sort of direction and guidance. This however appears to be more likely confirmation of the direction in which they were already heading. Also 34% indicated that their prophetic word brought some kind of discipline. 28% testified that the prophecy brought emotional healing, and 16% physical healing.

The overwhelming majority of the participants reported that their personal prophecy had a generally positive effect (91%) with the remaining number recording a mixed response. Most reported comfort, motivation, confirmation, an increase in faith, encouragement, direction and a closer relationship with God as a direct result of their prophecy. Comments such as the following were common: !

“It has been a very positive experience. I have confirmation of the direction I was already heading. I felt encouraged by the new insights I learnt about my personality, reactions to situations, etc. I felt closer to God.” !“It was comforting and inspiring to hear God acknowledging the circumstances in my life. It gave me reassurance as to the way I am going lately.” !“It was reassuring, God is still on my side (as if he never was! But sometimes I wondered). It also instilled or refired my self-confidence somewhat and gave me some insight into what’s been going on and why for the last 18 months.” !

(iii) Response and Outcome The results of the study clearly show that the participants see the need for human co-operation with the prophetic word. 95% of the participants believed that personal prophecy is conditional and will come to pass provided certain conditions are met (one respondent was unsure). Consistent with this understanding was the perceived need for a response of obedience to the word; 81% of people maintained that prophecy, ‘once established to be from God, has a high level of authority and should always be obeyed and adhered to’. 6% felt that prophecy has a ‘low level of authority and should only sometimes be followed’, while 9% believed that prophecy has ‘no authority and should have no bearing on the way I conduct my life’. These general beliefs about the conditionality of fulfillment were applied to individual prophecies. Thus 97% felt that their prophecy would only come to pass if they co-operated with it. For 29%, this would involve prayer, and for 64% this would additionally involve taking practical steps to bring about its fulfillment. All participants were believing in faith for their prophecies to be fulfilled at the time of the survey. Traut’s understanding of his ministry certainly is in line with this thinking. According to Traut, prophecy gives; ‘ammunition and courage to persevere and fight’. It is ‘productive and predictive … motivating us not to sit back and wait for things to happen, but to get on the war path and do the works of God.’ 105

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Ibid. Also, ‘All prophecy, whether stated or not, is conditional to our walking in obedience.’ ‘We have to 105

walk to the letter in these prophecies, and even when conditions are not mentioned, we know they are subject to obedience and trusting in God.’ Traut, Ed. The Truth about Prophecy. South Africa: Prophetic Voice Distributors, 1991, 39.

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At this point, most prophetic ministers emphasise the need for co-operation with the prophetic word in order to bring about its fulfillment. This may be a longterm process that involves change of the person to accommodate the prophetic word. As Foster suggests;

‘Stewards of the prophetic word need to be faithful; to give ourselves wholly to believing, claiming, trusting and preparing our hearts… (It involves) …getting rid of doubts and questions, working through uncertainties, and becoming settled in faith. Then we can grow into the place where the things that once seemed impossible are then possible. In fact, the fulfillment will seem normal because we have grown in faith and in our ability to walk in the purposes of God.’ 106!

Indeed practitioners of the prophetic give a number of guidelines to ensure fulfillment once prophetic ministry is received. Inherent in this is the need for correct interpretation as; ‘One of the characteristics of prophetic revelation is that it is sometimes allegorical or symbolic, and it is fully understood only after future events had taken place.’ Recipients of prophecy are also advised to record and meditate 107

on their prophecies . Certain attitudes such as faith, obedience, patience are 108

essential; ‘People with wrong motivation and improper principles will never fulfill their personal prophecies, even if they were spoken by a mature, major prophet under the direct influence of the Holy Spirit’ . Timing is also seen as a crucial issue 109

in the fulfillment process such that fulfillment is dictated under God’s plan, not 110

man’s. There is also the possibility of testing of the prophetic word, and a general surrender to allowing God’s word to be fulfilled in his way . 111

Prophecy then in this contemporary church setting is not be perceived to be passive. It is given to enlist man’s co-operation with the plans and purposes of God. In the case of this study, for most it was a powerful and impacting ministry having that brought encouragement and motivation to the hearers. The longterm impact of course is yet to be seen.

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Foster, The Purpose and Use of Prophecy, 90.106

Bickle, Growing in the Prophetic, 172. Also Horton suggest supernatural wisdom may be required in the 107

interpretation process and that we can expect the interpretation of prophecy to become clearer as it is being fulfilled, Horton, Stanley. Bible Prophecy. Springfield, Missouri: Gospel Publishing House, 1963, 38.

Foster, The Purpose and Use of Prophecy, 89, Hamon, Prophets and Personal Prophecy, 167.108

Hamon, Prophets and Personal Prophecy, 114.109

‘Whenever we jump ahead of God’s timetable for prophetic fulfillment, we always produce something in 110

the flesh that eventually opposes the fruit of the true prophetic fulfillment. Ibid, 118.

Ibid, 103.111

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CONCLUSION God’s desire is for relationship with his people. Throughout the Scriptures He is presented as one who desires to communicate with mankind. Prophecy should always be understood in this light. It is one of the means through which God develops his relationship with mankind and fulfils his plans on the earth. A thorough analysis of Old and New Testament Scriptures as well as in a modern-day setting seems to indicate that the nature of His word has not changed. The prophetic word is still powerful, authoritative and creative today because the source is the same. God’s word breathed today is not compromised by time and remains as effective as it was when it was spoken thousands of years ago. The process of delivery of God’s word in prophecy is also consistent through the ages, in that God has chosen flawed human messengers through which to reveal himself. Rather than ignoring human personality he seems to incorporate it into the prophetic process, and in doing so runs the risk of complication and misinterpretation. But it should be remembered that this has always been his way; God has deliberately chosen to reveal himself through a frail and fallen humanity. In spite of our weakness, God is still able to make himself heard. Similarly mankind’s role in bringing about fulfillment of prophecy, whether in Old or New Covenant times is the same. We see that a response of faith and obedience is expected once the prophetic word is tested and deemed of divine origin. Again, this reflects the heart of God who longs to partner with man in establishing his purposes on the earth. This is as true from Old Testament times when; ‘surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets’ (Amos 3:7) as it is to New Testament times, when God’s desire was for his followers not to be servants who did not ‘know his master’s business’, but rather ‘friends who have learned from the Father (John 15:15). What is different however is that with the introducing of the New Covenant through the cross of Jesus, we can expect a greater prophetic ministry. Thus all are now able to exercise this gift and all have access to the prophetic Spirit. As Traut says, the church are privileged today to be ‘led by the Spirit and not by the prophet.’ 112

Clearly then, there may be less dependence on the prophet to discern God’s will for his people.

It is also true that New Covenant prophecy has a generally more positive orientation, as it is a reflection of the Covenant in which it functions. With prophecy being a distinguishing characteristic of post-Pentecost times, it has greater potential to build up and edify the Church. Filtered through the truth of the New Covenant, prophecy has an enhanced ability to draw us closer into relationship with God, its primary intention. !

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Traut, Ed, Interview, 12/1/00.112

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BIBLIOGRAPHY

Lexical Aids and Concordances Strong, James. New Strong’s dictionary of Hebrew and Greek words [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1996. !Vine, W.E., Merrill F. Unger and William White, Vine’s complete expository dictionary of Old and New Testament words [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1996. !Journal Articles Brueggemann, Walter. “The Prophetic Word of God and History.” Interpretation, 48, 1994, 239-252. !Cartledge, Mark. “Charismatic Prophecy and New Testament Prophecy.” Themelios. 17.1, 1991, pp.17-19. !______. “Charismatic Prophecy: A Definition and Description.” Journal of Pentecostal Theology, Issue 5: Oct, 1994, 74-120. !Reiling, Jannes. “Prophecy, the Spirit and the Church” in Prophetic Vocation in the New

Testament and Today, (Ed. J. Panagopoulos), Leiden, E.J Brill: The Netherlands,1977. !

Joyner, Rick. “False Prophets and False Prophecy.” The Morning Star. 6.4, 1996, pp. 32-44. !Graham, J. “Handling Prophetic Revelation.” Prophecy Today 3.3, 1987. !Maudlin, Michael G. “Seers in the Heartland.” Christianity Today, Jan 14, 1991, 18-22. !Noble and Higton. “Handling Prophetic Revelation.” Prophecy Today 3.2, 1987 !General Works Aune, David. Prophecy in Early Christianity and the Ancient Mediterranean World. Grand

Rapids: Eerdmans, 1983. !Basham, Don. Tongues, Interpretation and Prophecy. Springdale, PA, U.S.A: Whitaker

House, 1971. !Bickle, Mike. Growing in the Prophetic. Florida: Creation House, 1996. !Boring, M. Eugene. Sayings of the Risen Jesus: Christian Prophecy in the Synoptic Tradition, Great Britain: Cambridge University Press, 1982. !

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______. The Continuing Voice of Jesus: Christian Prophecy and the Gospel Tradition. Kentucky: Westminister/John Knox Press, 1991. !

Buchanan, Alex. Explaining Prophecy. England: Sovereign World, 1991. !Carroll, Robert P. When Prophecy Failed: Reactions and Responses to failure in the Old Testament Traditions. London: SCM Press, 1979. !Conner, Kevin J. Today’s Prophets. Victoria: KJC Publications. !Damazio, Frank. Developing the Prophetic Ministry. Oregon: Trilogy Productions, 1983. !Deere, Jack. Surprised by the Voice of God. Michigan: Zondervan, 1996. !Ellis, Earle.E. Prophecy and Hermeneutic in Early Christianity (New Testament Essays. Grand Rapids: Eerdmans, 1978. !Forbes, Christopher. Prophecy and Inspired Speech in Early Christianity and its Hellenistic

Environment. Tubingen, Germany: J.V.B.Mohr, 1995. !Foster, Glenn. The Purpose and Use of Prophecy. Arizona: Sweetwater Publications, 1988. !Gee, Donald. Spiritual Gifts in the Work of the Ministry Today. Missouri: Gospel Publishing House, 1963. !Gentile, Ernest B. Your Sons and Daughters Shall Prophesy. Michigan: Chosen Books, 1999. !Gitay, Yehoshua (Ed). Prophecy and Prophets; The Diversity of Contemporary Issues in

Scholarship, Atlanta: Scholars Press, 1997. Grudem, Wayne. The Gift of Prophecy in the New Testament and Today. Eastbourne, Great Britain: Kingsway Publications, 1988. !Hagin, Kenneth E. The Ministry of a Prophet. U.S.A: Faith Library Publications, 1968. !_____. Seven Steps for Judging Prophecy. U.S.A: Faith Library Publications, 1982. !Hamon, Bill. Prophets and Personal Prophecy. Shippensburg, Pa.: Destiny Image Publishers, 1987. !_____. Prophets, Pitfalls and Principles. Shippensburg, Pa.: Destiny Image, 1991. !_____. Prophets and the Prophetic Movement. Shippensburg, Pa.: Destiny Image, 1993. !Harper, Michael. Prophecy: A Gift for the Body of Christ. London: The Fountain Trust, 1964. !

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Hayes, Norvel. The Gift of Prophecy. Tulsa, Oklahoma: Harrison House, 1980. !Hill, Clifford. A Prophetic People. London: Collins, 1986. !Hill, David. New Testament Prophecy. London: Marshall, Morgan & Scott, 1979. !Houston, Graham. Prophecy; A Gift for Today? Illinois: Intervarsity Press, 1989. !Horton, Stanley. Bible Prophecy. Springfield, Missouri: Gospel Publishing House, 1963. !Jacks, John A. Prophetic Perspectives. Australia: 1989. Jacobs, Cindy. The Voice of God. California: Regal Books, 1995. !Kay, William K. Prophecy! England: Lifestream Publications, 1991. !Minear, Paul S. To Heal and to Reveal; the Prophetic Vocation according to Luke, New York: Seabury Press, 1976. !Overholt, Thomas W. Channels of Prophecy; the Social Dynamics of Prophetic Activity.

Minneapolis: Fortress Press, 1989. !Panagopoulos, J (Ed.). Prophetic Vocation in the New Testament and Today. The Netherlands: Leiden, E.J Brill, 1977. !Reekie, Bruce. Prophesying for a Release of Faith. England: Sovereign World, 1993. !Sandford, John & Paula. The Elijah Task. Tulsa, Oklahoma: Victory House, 1977. !Traut, Ed. The Truth about Prophecy. South Africa: Prophetic Voice Distributors, 1991. !Yocum, Bruce. Prophecy. Ann Arbor: Servant Books, 1976.

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APPENDICES (Separate) !Appendix 1: Letter accompanying Questionnaire !Appendix 2: Questionnaire

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