CONTEMPORARY CLAIMS TO THE GIFT OF PROPHECY AND ITS PRACTICE IN PAKISTAN IN THE

LIGHT OF SCRIPTURE    

       

“And afterward I will pour out my spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams,

your young will see visions.” (Joel 2:28)              

   

  By

ZEESHAN SADIQ

THIRD YEAR STUDENT

GUJRANWALA THEOLOGICAL SEMINARY GUJRANWALA, PAKISTAN

 

Acknowledgements Coming to the seminary and writing thesis could never have been possible, if God would not have called me to be His minister. I praise God for all His mercies that He enabled me to join seminary in a critical situation. At this particular time I want to express my sincere and immeasurable gratitude to my venerable teacher and adviser Professor Paul Burgess, who has been a great source of encouragement and learning, especially in English language. He broadened my sense of thinking and enabled me to complete this thesis on a very controversial issue. I cannot ignore the help of Dr. Aslam Ziai who not only encouraged me to write a thesis on the subject of the gift of prophecy but also provided books, and has been a source inspiration as far my writing skills are concerned.  I am very grateful to Principal Dr. Arthur James who not only taught me but defended my case for staying in this seminary. I am obliged to Professor Marcus Frauchiger for providing me up-to date information from internet sources. This was a great help to me. I am very thankful to Dr. Maqsood Kamal, who enriched my theological understanding. I am also grateful to Professor Mrs. Nosheen Khan, Dr. Eddy Lanze and Rev. Merl W. Enniger for their moral and educational support. I am

really thankful for the prayers of my all seminary fellows that energized me for accomplishing this herculean task.  I wish to express my appreciation to Elder Naseem Akhtar for the assistance in computerization and printing this thesis.        I also want to extend my special thanks to Dr. Luke Gweon and his wife for their financial support and prayers during seminary, even in uncongenial circumstances. I am very much pleased by the persistent guidance of my class fellows Babar and Shagufta. And finally I want to give thanks to my Parents for their prayers, support and affection that led me through this hard process steadfastly.  

Zeeshan Sadiq Third Year Student

 

The Biblical Teachings Concerning the Gift of Prophecy The history of Christianity spans more than twenty centuries. This whole period clearly indicates that down the centuries people have different understandings regarding each passage of the Bible. Even before the completion of the canon, the believers were perplexed to comprehend the divine realities, but God continued to guide his people with the help of his apostles and prophets. The same problem is also with the present day believers when they have to hear a lot of different interpretations of the Bible. In the last few decades, with the emergence of the Charismatic

Movement[1] the issue of the baptism of the Holy Spirit is breeding a lot of questions in the mind of believers and compelling them to ask whether, without having supernatural experiences, anyone can be considered to be a true believer. Is the gift of tongues a mark of a believer or not? Along with these questions, the most significant issue is; does the gift of prophecy still exist in the church? Is it valid for today or not? Does God still give revelations to his people or not?   Now, we shall briefly examine the biblical teachings regarding the gift of prophecy and its significance in the current scenario.  

The Gift of Prophecy in the Old Testament The concept of prophecy is as ancient as the history of the bible, because from Genesis to Revelation each word of the bible is considered as prophetic word. Prophecy was the way in which God kept in touch with his people during the course of history. As Grudem describes: “Prophecy is the most common means God used to communicate with his people throughout the biblical history. The story of prophecy, from Genesis to Revelation, is the story of God speaking to people through human messengers.”[2]               “Although Abraham was the first to be called a prophet (Gen.20:7; Ps.105:15), the real genesis of prophetic activity was with Moses. For nearly forty years Moses was under the tutelage of Pharaoh, learning all linguistic and managerial skills of Egypt. For the second forty years he labored as a shepherd, father and husband. At eighty years (Ex.7:7), Moses was called by Yahweh to be His mouthpiece to both Israel and Egypt.” [3]               The subject of prophecy demands careful attention. As Patrick Fairbairn states: “The subject of prophecy is one that peculiarly demands for its successful treatment, a spirit of discrimination. From the very nature of the subject, the want of such a spirit must inevitably lead to mistaken view, and even to dangerous results.”[4]So in order to comprehend the biblical teachings concerning the gift of prophecy we shall have to look below the surface of the biblical passages.               The teachings regarding the gift of prophecy are deeply rooted in the Old Testament; portrayed complete information regarding its origin, nature, style of diction, function and significance. After a brief survey of the Old Testament view about the gift of prophecy we shall analyze its functions and importance in the New Testament. But before studying the characteristics and functions of the gift of prophecy, it is necessary to know the meaning of the term ‘prophecy’.

What is Prophecy?

“The verb ‘to prophesy’ is derived from the Greek preposition pro and verb phemi, and means “to speak forth before.” Thus, to prophesy is proclamation of God’s word as it forecasts events. It may also be described as the declaration of God’s word forthrightly, boldly, or confronting a group or individual telling forth God’s truth and will.”[5] The basic word for the noun "prophet" in the OT is nabi, which means "spokesman" or "speaker." Essentially a prophet is a person authorized to speak for another, as Moses (Ex 7:1-2; Nu 12:1-8) and the OT prophets were authorized to speak for God. Two other words to designate OT prophets are hozeh and ro`eh (both meaning "seer"). In fact, Gad is called both nabi` and hozeh (2Sam.24:15). At times, prophets are called messengers (mal`ak, also translated as "angel") and men of God. The message of the prophet may be called a prophecy (nebu`ah), but it may also be called a vision, oracle, burden, or simply "the word of the Lord. Each of these OT terms invites us to look at an important aspect of OT faith and life and the unique gift of the prophetic office that God gave to his people. According to an Old Testament survey, prophecy has been defined in following words:

A prophecy is God’s message to the people and the leaders who rule them in God’s place. It is a God’s message of Judgment because God’s people are constantly in need of correction. At the same time, it is a message of hope, for Yahweh has not broken its covenant and will complete his redemptive task when the inescapable judgment has run its course.[6]  

Some consider prophecy; “a word received by the inspiration from God which bears upon the situation of the past, present and future.”[7] John A. Saliba asserts: “Prophecy is a religious phenomenon in which a message is sent by God to human beings through an intermediary, or prophet. The message may contain a reference to future events, but it is often simply a warning, encouragement, or piece of information.”[8]From all these statements, it could be concluded that prophecy is a message from God for a person, for a certain situation or for a group of people.

The Origin of the Gift of Prophecy When we discuss the origin of the gift of prophecy, there are two important things that are must be understood. Firstly, biblical prophecy its office and gift had its origins in the Old Testament. “The gift and office of prophecy takes its shape not in the New Testament, but in the Old Testament! Thus, if we are going to understand the Biblical gift of prophecy we must understand it in its original context: the Old Testament.”[9]In fact, by the time of New Testament the gift of prophecy was well established. Prophecy is not a new phenomenon in the New Testament. When we think of prophecy as gift from the O.T. our minds immediately think of what has been called "The Prophetic Age" of the Old Testament with Isaiah, Daniel, Jeremiah, Micah, Hosea, etc. And yet, from Deuteronomy 18 we discover that prophecy had its origins in the era of Moses! In fact, Old Testament prophecy reached its point of highest glory with Moses (Deuteronomy 34:10; 2 Corinthians 3:7; Hebrews 3:3). Secondly, the phenomenon of prophecy was not adopted from the pagan religions but it originated with God Himself. The various names of the prophets in the original language, “such as ‘ro eh’ (1Sam9:9), ‘hozeh’ (2Sam24:11) and ‘nabhi’ (1Sam.9:9) and the manner in which they received their message indisputably point to the divine authority and origin of their message.”[10] There is a prominent passage in the bible which speaks with some detail about the origin of the prophetic institution and that is Deuteronomy18:9-22. This passage predicts that God will raise up a prophet who will act as a mediator between God and the people, and will speak unto them all the words which God will place in his mouth. Edward J Young concludes: “Thus, according to this passage, the prophetic institution is of Divine origin.”[11]Another familiar statement in Peter’s second epistle clarifies more vividly the origin of prophecy:

“For prophecy never had its origin in the will of man, men spoke from God as they were carried along by the Spirit” (2Pet 2:20).

This text clearly elucidates that the origin of prophecy is God Himself. Robert Rendail states: “Prophecy did not originate from the human impulse. Not only the subject-matter but also the mode and circumstances of communication lay entirely within the power of God.”[12] So from this whole discussion it is quite clear that man had no choice to become a prophet by himself, rather it is so at God’s own discretion. “It must be obvious to every reader of the Bible that

the picture of the origin of prophecy given in Deuteronomy attributes that origin to God Himself.”[13]               Another important aspect which has to be mentioned is that, “in the days before Moses, God spoke personally to the covenantal heads of the various patriarchal families Noah, Abram, etc. This fatherly head would then communicate the word of God to the people entrusted to his care.”[14]               It should also be noted concerning the origin of the prophecy that the Old Testament office of prophet-hood began when God's people requested a substitute for themselves, to be their intercessor. Communicating with God was too awesome; they could not withstand the glory and grandeur of His presence. In Exodus 19:16-19, it is stated that (v. 16) “On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled. (v. 17) Then Moses led the people out of the camp to meet with God, and they stood at the foot of the mountain. (v. 18) Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, the whole mountain trembled violently, (v. 19) and the sound of the trumpet grew louder and louder. The text highlights this point that all the people were afraid of this whole panorama and it was all beyond their expectations, so the prophetic office was instituted the request of God’s people.

The Nature of Prophecy The Old Testament gives a very clear picture of the nature of prophecy, a picture which expands our understanding of the New Testament gift and of its use today. A failure to recognize the close relationship between New and Old Testament prophecy produces an unbiblical view of the gift. Prophecy in the Old Testament was a word from God to the human situation, in the context of the Kingdom of God, now and in the future. Old Testament prophecy was highly practical, strongly ethical, contextual and exhortatory. The message always concerned the Kingdom of God, in particular, its relationship to the present situation and to the future. At times there would be specific predictions of events, but normally the future was painted in generalized terms. So foretelling was not the prime purpose of prophecy. Generally in the O.T Prophecy was a forth-telling about the present with its implications for future of Divine word. Merrill F. Unger asserts:

Prophetic prognostication was not mere foretelling to appeal to idle curiosity nor even to maintain the integrity of the prophet, although that was occasionally the case (cf. Deut. 18:22). The genius of prophecy was rather a prediction of the future arising from the conditions of the present and was inseparably connected with the profoundly religious and spiritual message the prophet was called to proclaim to his own generation.[15]

  But the very nature of the subject is beyond the general understanding of common man. Don Fleming rightly said: “In the present day language the word ‘prophecy’ and prophet are usually used in a relation to foretelling events …This was not the basic idea associated with the work of a prophet in the Old Testament times. In those times prophecy meant making known the will of God.”[16] Merrill F. Unger agrees with this view and infers that: “The prophet's message was ever religious and spiritual, announcing the will of God to men and calling for complete obedience.”[17]It has also been suggested that prophecy is a vehicle of revelation of the word of God to man from God. “In its most essential form, prophecy is a vehicle of revelation. Revelation is the communication of God's word to man.”[18]Jakob Jocz, describing the connotation of prophecy, writes: writes: “Prophecy is closely associated with divination; both are means for determining the future or the unknown or for ascertaining on particular occasions.”[19]

Modes of Reception in Prophecy After having a general understanding of the nature of prophecy, another question grips our attention: how did the prophets receive the divine messages? The Bible states that the prophet was not just another wise man who used to give good advice but they were people who received a message from God and proclaimed it. The Old Testament records various means by which the prophets received their message from God. John Howard depicts: “The prophets were not

automatons nor their inspiration mechanical. Though altogether supernatural their inspiration had a psychological basis. Their dreams and visions were sent from God.”[20] The prophets were geniuses, but mere genius does not constitute prophecy. The prophets used to receive their messages, through visions (1Sam. 3:1, 15; 2Sam. 7:17; Is.1:1; 6:1-6; Ezek.11:24; Dan. 8:1-2 etc.) And thus Num 12:6 states; “When a prophet of the Lord is among you, I reveal myself to him in visions; I speak to him in dreams.” The next verses contrast this with the communication given to Moses “But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the Lord.” Joel promised dreams in connection with prophetic gift (Jeol.2:28). The third most common means of communication from God to prophet was a direct verbal message. We see the example of Samuel: he heard a direct voice from God and many other prophets heard the message of God in the same way.               George Mallone points out another vehicle by which the prophetic message was received by a prophet, “With Moses the mode of revelation was through a theophany, a visible manifestation of Yahweh in burning bush (Ex.3:4).”[21]The Bible describes that the prophets also received their message through angels as well. In short the prophets received their message through direct encounter, in dreams, in visions, through angels, and through theophanies. There might be many other ways that are still hidden and ambiguous to us. J. I. Packer  states that “The psychology of Prophetic inspiration, in which auditory, visionary, intuitive factors were all involved, is necessarily mysterious to us who do not share it.”[22]

Modes of Transmission in Prophecy Prophetism, by definition, is concerned not merely with the reception of the Word of God, but with its communication as well. Though the phenomenon of prophecy existed in other nations, the hallmark of the Old Testament prophecy was the prefatory formula: ‘thus says the Lord’ occurred hundreds of times throughout the Old Testament. This formula proclaimed the source and the authority of the prophets’ message. Packer writes about the mode of transmission in these words: “Commonly the prophets spoke in God’s own person; the ‘I’ of there oracles is more often than not Jehovah himself.”[23] A dramatic style in the transmission of the prophetic message was also part and parcel of prophecy. Grudem narrates that “from time to time dramatic physical symbolism accompanied a spoken prophetic message.”[24] Elijah tore a new garment in to twelve pieces and gave ten to Jeroboam to symbolize the division of the kingdom (1Kings 11:30-31); Elisha had king Joash shooting an arrow symbolizing victory over the Syrians (2 Kings 13:15-18); Jeremiah smashed pottery to denote to judgment coming on Jerusalem (Jer 19:10-13). Isaiah walked naked and barefooted (Is 20). Some prophets couched their oracles in the form of parables or allegories (Is 5:1-7, 2 Sam 12:1-7). In short “the acted oracles was movement from God to man; the word of God, the activity on which God had already decided, was thus declared and promoted on the earth.”[25]

Schools of the Prophets In several passages of the books of Samuel and Kings we read about the ‘bands of prophets’ or the ‘sons of the prophets’. What could be understood from these terms? This phenomenon prevails not only in the books of Samuel but even in the days of Moses; when the Spirit came upon the seventy elders, they appeared prophesying (Num.11). But this phenomenon looks more prominent in the days of Samuel and it has also been suggested that “possibly Samuel was the first who founded such a school of prophets.”[26] For at or near the city of Ramah we first find nayoth, or colonies of such disciples (1 Samuel.19: 18; 20:1). Mostly, when prophesying, they were found in a ecstatic condition and this ecstasy was the result of the Spirit that came upon them. As Edward J. Young expresses:

The source of the “ecstatic” condition, therefore, is not to be found in the presence of music, nor voluntary association, nor in contagion, nor for that matter in any self-imposed or induced stimuli, but only in a “rushing upon” of the Spirit of God.[27]

The sons of the prophets appear again prominently in the ninth century B.C. in association with Elisha II Kings 2:3; 3:11; 4:1, 38; 6:1-2). The term “son” is not intended to express actual sonship, “but in the sense that they stood in a close and intimate relationship to the great master prophets,

Elijah and Elisha.”[28] Their major duty was to assist their master like Moses, Samuel, Elijah and Elisha. E. J. Young infers that “we may assume that they were assisting in making known the will of God at this particular time to the nation. When the great writing prophets appear upon the scene, the “sons of the prophets” largely disappear.”[29] We should remember that the members of these groups were men of prophetic gift (2 Kings 2:3, 5) the call of such prophets is still ambiguous. Alec Motyer says, “Whether they joined the group by divine call or attracted by themselves to the prophets, attracted by his teaching, or were called by him, we are not in a position to say.”[30]   

The Authority of the Prophetic Message According to the OT, prophets had an amazing responsibility – they were able to speak and write words that had absolute divine authority. They could say, “Thus says the Lord,” and the words that followed were the words of God. Because when a true prophet predicts events, those events surely come to pass; according to the word of the Lord which He spoke through the prophets (1Kgs.14:18; 16:12, 34; 17:16; 22:38; 2Kgs.1:17; 7:16; 14:25; 22:2). Grudem points out the authority of a prophetic message by presenting a sufficient pretext: “it is easy to understand why this should be so: if an omniscient, omnipotent God predicts something, then it will surely happen, unless God Himself describes otherwise.”[31]In fact the prophetic message comes right from God; therefore it is authoritative and powerful as God’s own word; therefore the people have an obligation to believe and obey because to believe in a prophet’s words is to believe in God (2Cor.36:15-16).

Prophecy Intertestamental Period Old Testament prophecy ended with Malachi, approximately 400 years before the time of Jesus Christ. No formal declaration was made that prophecy had ceased; it was only as time went on that people began to realize that divine revelation had been absent for a period more protracted than ever before. Three times in the book of 1st Maccabees[32], written during the event of the revolt of whom; against the Syrian Antiochus Epiphanes[33] in the days following 168 B.C, the fact that there was no prophet is Israel was noted with sadness (4:46; 9:27; 14:41).

New Testament Prophets and Prophecy In fact the Old Testament did not come to an end with Malachi but with John the Baptist, as the Lord expressly declared: “for all the prophets and the law prophesized until John” (Mt.11:13). In fact John the Baptist served as a bridge between two Testaments. Prophetic utterances of John’s father Zechariah and of Anna, Simon and Marry at the beginning of Luke’s gospel all bear witness to the continuance of the prophetic inspiration (Luke 1:46-55,67-79;2:26-38). Michael Green states: “Prophecy had been dead in Israel for centuries, but blazed into life again with the coming of Jesus Christ, the prophet of Nazarareth, the prophet like Moses (Matthew 21:11, Acts 3:22, 7:37).”[34]   

Prophecy in the New Testament Church In the New Testament church, we come across certain prophets like Agabus and other prophets from Jerusalem (Acts 11:27, 13:1, 21:9), Judas (Acts 15:32), Silas (Acts 15:32) and four daughters of Philip (Acts 21:9). In the New Testament, prophecy is seen as gift even ordinary members of the church could posses it.

Prophecy: A Gift of the Holy Spirit According to 1Corinthian 12:8-11, prophecy is the gift of the Holy Spirit. The gifts enumerated in (1Cor.12:8-11; 12:28, Rom.12:6-8, Eph.4:11) have deep association with the Holy Spirit. As Paul mentioned, there are different kinds of gifts, but the same spirit (1 Cor.12:4). “A spiritual gift is a manifestation of the Holy Spirit enabling one to minister to the needs of Christ’s body, the church (12:7-11; 14:3, 12, 7).”[35] It has been observed that “A gift is something that is given to somebody not because he or she deserves it, but because it is a token of extreme love towards some one.”[36] The word gift is a very powerful in its depth, because it is the translation of a Greek word ‘charisma’ derived from ‘charis’ translated as grace. “And charis in Greek denotes Gods unmerited love for us.”[37] So the gifts of the Holy Spirit including prophecy are the gifts of God’s grace. The modern Greek word ‘charisma’ means ‘a birthday present’ which maintain the important emphasis of a love gift.”[38]So Paul wants believers to know that all the gifts, including prophecy are by the love of God, who gives to every believer. The Holy Spirit is also a gift of God to the believers, prophesized by Joel: “And afterward I will pour out my spirit on all people; your sons and

daughters will prophesy” (Joel 2:28), and reiterated by our Lord Jesus Christ in these words “I will not leave you as orphans” (John 14:18).This powerful prophetic promise that occurred in the Old Testament at various places was consummated on the day of Pentecost[39], when the Holy Spirit was poured out, once for all, as proclaimed by Jesus Himself and later testified by the apostle Peter on the very day of Pentecost (Act 2:14-18). Richard B. Hays observes: “The possession of any gift is therefore not a matter of individual merit or worthiness but of the sheer free grace of God.”[40]So it could be said that the gift of prophecy is a divine and promised gift, bestowed upon believers by the grace of God.

The Distinctive Nature of the Gift of Prophecy The gift of prophecy holds distinctive characteristics in its nature and manifestation, as Paul depicted in 1Cor 14:3 when he states that the gift of prophecy strengthens, encourages and comforts the believers; moreover it edifies and builds the church (v.4). Richard B. Hays describes up building or edification as:

Over the entire chapter (1 Cor14), however looms the theme of building up the church. The verb oikodomein (“to build up”) and the noun oikodome (“upbuilding, edification”) occurs seven times in this chapter, including the summarizing formulations verses 5, 12 and 26. The watchword and guiding principal for Christian worship is “Let all things be done for building up” (v.26).[41]

  In the discussion regarding gifts of Holy Spirit, the main motive that is always on top of the list, is the up-building and edification of the church. Edification is literally “building up.” As F. D. Nichol states, “the message of the prophets would serve to build up the experience of the Christian in progressive stages.”[42] So, the gift of prophecy engulfs such marvelous characteristics and features as Paul narrates: “But everyone who prophesies speaks to men for their strengthening, encouragement and comfort.” (1 Cor.14:3).In order to comprehend the exact nature of the gift of prophecy we shall have to check the original text of the Bible.

1. Strengthening               According to 1Cor.14:3, the first feature of the gift of prophecy is strengthening (NIV), edification[43] (KJV), or up-building (RSV). The Greek word used for these words is oikodome and “it is a general term which refers to any kind of help towards growth in Christian maturity and prophecy is one of the activities which contribute to the edification of Christians in the Church.”[44]

  2. Encouragement

The second function is encouragement[45] (NIV, RSV), exhortation[46] (KJV). In the original text of the Bible, the Greek word paraklesis has been used, and the related word parakletos is used for Holy Spirit in John.14:16. On the other hand Grudem states that it “can mean ‘comfort’ (from sorrow: (Lk.2:25; 6:24; 2Cor.1:3-7) or ‘encouragement’ (to those who are discouraged: Rom 15:4,5;2Cor 7:4,13) or ‘exhortation or appeal’ (that is, an urging someone to do something: 2Cor.8:17: 1Thess.2:4; Heb.12:5;13:22).Grudem concludes regarding the nature of this word:

It has a weaker force than ‘command’, for Paul contrasts this verb ‘appeal, exhort’ with the verb meaning ‘command’: “I am bold enough in Christ to command you…yet…I prefer to appeal you” (Phil.8-9)…This word, then, is not very restrictive in meaning, and would allow for prophecy to include a variety of kinds of speech which would bring hearers at times ‘comfort’, at times ‘encouragement’, and at times ‘exhortation’ [47]

In short the gift of prophecy builds up believers in their faith by giving encouragement and exhortation in all circumstances. David Prior says that ‘it literally means ‘to be called in alongside’ to assist and support. The ministry of prophecy has this function, as Holy Spirit inspires a Christian to speak words which give strength to the life and witness of the local church.”[48]

3. Comfort The third term used, to expound the significance of the gift prophecy is ‘comfort’ (NIV, KJV), consolation (RSV), paramythia (Greek), used only here in the NT.”[49] This multidimensional gift

is not only endowed with such remarkable characteristics like strengthening, encouragement but also comfort or consolation. Michael Green urges, ‘this word has a sense of whispering in the church’s ear.”[50] ‘Consolation calms the storm of fear, anxiety and despair. It helps us rest in the presence of Jesus…It leads away from the hectic bustle of daily affairs, away from the restlessness of this life, into the great peace of God.” [51]In any company of people there will always be some depressed and frustrated people, through this characteristic of the gift prophecy, they will “find beauty for their ashes, the oil of joy for mourning, and garment of praise for the spirit of their heaviness.”[52] In the light of such magnificent attributes like strengthening, encouragement and comfort, and power to convict the unbelievers (1Cor.14:24-26), it could be inferred that the gift of prophecy is furnished with a distinctive nature[53]. Due to all these characteristics of this gift, Paul had to advise again and again to the Corinthians, “…eagerly desire spiritual gifts, especially the gift of prophecy” (1Cor.14:1), “Therefore, my brothers, be eager to prophecy” (v.39).

   

Pauline Teachings Concerning the Practice of Prophecy When God brought the universe into existence, he put every element in its proper place and order. In the same way, He expects order and discipline in our practical spiritual lives so that we may glorify God decently and in order. In 1Cor.14:26-35, Paul gives some practical advice to make the church worship more effective. We must always keep one thing in view that where there is no order there is chaos, and our God is not a God of chaos but of order, “For God is not a God of disorder but of peace”(1Cor.14:35). It seems from the context that “there was no fixed order of service, no printed bulletin for the worshipers.”[54]But now he turns to give some general guidelines concerning the practice of different gifts in worship meetings. By giving, certain regulations and instructions, Paul reminds them of his authority over prophets and other members of the congregation. Concerning the gift of prophecy, the apostle Paul lays down some limitations by encouraging them to utilize their gift as follows: 1. Two or Three at a Time can prophesy According to 1Cor.14:29a, “two or three prophets should speak.” What it means can be deduced from the statement of the apostle Paul. Though the gift of prophecy is furnished with a distinguished nature, if this gift is not utilized properly in parallel proportion to other gifts it can create several complexities and disparities among believers. David Prior remarks concerning this statement of the apostle Paul:

No doubt that would have a sounded like a heavy discipline for Corinthian enthusiasts. Otherwise other important ministries will be squeezed out, and undue emphasis will once again fall on one particular gift and inevitably on those who have it.[55]

In fact Paul’s attention is that all gifts or ministries of grace should be practiced in the church in a systematic manner. The major motive behind such practical advice is the up- building and encouragement of the believers that is possible only in a defined order.   2. Discernment of the Gift of Prophecy a Requisite One of the most intriguing aspects or directives of the gift of prophecy is its evaluation or weighing, as Paul describes the Corinthians; “Two or three should prophesy, and others should weigh carefully what is said” (1 Cor.14:29). The same type of statement of Paul is found in 1Thessalonion.5:20-21, where it is written: “do not treat prophecies with contempt. Test every thing. Hold on to the good.” By studying both references, a question comes to mind as to why Paul reiterates the evaluation of prophetic utterances. As for as the weighing of prophecy is concerned, we should remember that the danger of false prophets was in the mind of Paul; those could detract the believers from following Christ and His commands. One other question emerges, who are the “others” who “should weigh carefully what is said” (1Cor.14:29)? Several opinions have been made to define the “others.” Charles Hodge points

“other” with sitting prophets, “for the other prophets, i.e, those who did not speak were to sit in judgment.”[56] It is also considered that it refers to the people having the gift of discernment between spirits (12:10),[57] But D. A. Carson considers “others” to refer the entire assembly: “Almost certainly the responsibility to weigh what the prophets say rests with the entire congregation, or, more precisely, with the congregation as a whole. Certainly that is true elsewhere in the New Testament (i.e.1Thess 5:21,1John 4:1-6)”[58] Grudem explains “others” in a more comprehensive and psychological manner:

If we understand oi alloi to be restricted to a special group of prophets, we have much difficulty picturing what the rest of the congregation would do during the prophecy and judging. Would they sit during the prophecy waiting for the prophecy to end and be judged before knowing whether to believe any part of it?...Especially hard to believe is the idea that the teachers, administrators and other church leaders without special gifts of prophecy would sit passively awaiting the verdict of an elite group.[59]

From all these statements, the view of the whole congregation is more appropriate and convincing. The view concerning “others” and the weighing of prophetical utterances is essential to secure the Church from false prophets and prophecies. This is an issue for the core of our debate which shall be discussed comprehensively later. 3. Reception and Transmission of Revelation The prophecy has close association with revelation; prophets received the revelation through inspiration and then transmitted it, according to the situation. Kenneth Baker qualifies revelation as: “Not an inspired revelation intended to become a part of written scripture. In OT times, scriptural revelation came through prophets, and in NT times through Apostles or close associates of Apostles. Prophecy referred to in chs. 12 – 14 could come through any member of the church (vv.26, 29-31). It could be a prediction (Agabus, Ac 11:28; 21:10-11), a divine directive (Ac 13:1-2) or a message designed to strengthen, encourage or comfort (v.3).”[60] According to 1Cor14:30, “and if a revelation comes to some who is sitting down, the first speaker should stop.” Here Paul is urging, that the phenomenon of prophecy is not ecstatic, but could be controlled by the recipients themselves. R E. Harlow says, “prophecy was a gift of the Holy Spirit but this did not mean that the speaker lost control of himself. He was able to stop when necessary or to wait for some other time, vs. 29, 30; he was to remember that others also had the same gift”[61] And finally he suggests that everyone can prophesy one by one. It should be done decently so that every body may be blessed.

   

Conclusion In this whole chapter we have discussed preliminary and basic teachings concerning the gift of prophecy in the Old Testament and in New Testament.  No doubt that there are many other things could be mentioned to explain prophecy but these basic things will help us in further discussion regarding our subject.                            

     

Contemporary Views Concerning the Gift of Prophecy  

We have seen that biblical teaching proves that the gift of prophecy is always effective and significant for the up-building and edification of the church. The remarkable nature of prophecy has power to strengthen, encourage and comfort the believers; even it can convict the unbelievers. Before proceeding to further discussion, it would be good if we have a clear understanding of what the church is all about. R.B Hays defines the church as:

A charismatic community in which the power of the Holy Spirit is palpably present, operating through the contemporary gifts of its various numbers. Healing, miracles, and revelatory speech are portrayed as everyday occurrences within the Spirit-endowed community.[62]

  This precise and concise definition elucidates the church as a charismatic community, meaning a community endowed with spiritual gifts (Rom 12:6-10; 1Cor 12:4-10). But the dilemma of the present age is this: there are some scholars who believe that certain gifts like healing, tongues and prophecy ceased within the apostolic age. They are usually known as cessationists or dispensationists. Among these scholars most prominent are Benjamin B. Warfield[63] and F. David Farnell[64]. On the other hand there are some people from the Evangelical Charismatic circle like Wayne Grudem[65], Michael Green, and Max Turner, who strongly believe that certain gifts are still present in the church. In this chapter we shall examine such views concerning the gift of prophecy. Either the gift of prophecy ceased or it is still present in the church. For better comprehension, I shall expound my view exegetically, theologically and historically. But first let me point out some arguments that are presented to prove the cessation of the gift of prophecy.

The Cessationists’ Approach toward Gift of Prophecy The Cessationists give several arguments to prove that the gift of prophecy ceased before the end of the apostolic age. They argue that the gift of prophecy was given for the formation of the canon[66], and when the canon was completed the gift of prophecy ceased. F.D. Farnell quoted in a doctoral dissertation the following statement passed by C.C. Ryrie to prove that the gift prophecy does no exist in today’s church:

The gift of prophecy included receiving a message directly from God through special revelation, being guided in declaring it to the people, and having it authenticated in some way by God himself…This… was a gift limited in its need and use, for it was needed during the writing the New Testament and its usefulness ceased when the books were completed.[67]    

His view is that the gift of prophecy was given for the formation of the canon and when the canon of the bible was completed this miraculous gift came to an end.               This argument is built upon certain biblical references like 1Cor.13:8-13, in which it is suggested that the gift of prophecy ceased with the completion of the canon. The word “perfect” used in verse 10 is associated with the completion of Scripture. The cessationists also use Ephesians 2:20, by arguing that the gift of prophecy was a foundational gift, like the apostles, and its purpose was completed once the NT church was established. A third reference, Revelation 22:18 is utilized to refute any present-day exercise of the gift of prophecy. According to this text, “prophecy is seen as adding to God’s already completed revelation.”[68] It is also argued by some scholars that present-day prophecies challenge the sufficiency of the Bible. John F. MacArthur says:

  There is no substitute for the Word of God. There is no “something more.” Don’t seek energy for the spiritual walk in the empty “prophecies” of someone’s imagination…God has given us his Word, which is “profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be

adequate, equipped for every good work” (2Tim.3:16).That is all the truth we need for every spiritual need in life.[69]

  Another argument is presented from church history that the Montanism[70] was a heretical movement and rejected by the church fathers. Augustine wrote against the movement, and “the Council at Constantinople decreed that Montanism was tantamount to paganism.”[71] In short the cesstionists use several means to prove their argument concerning the cessation of prophecy.

The Noncesstionists’ Approach toward the Gift of Prophecy              In the above discussion, we briefly viewed the cessationists’ arguments concerning the gift of prophecy. To come to a clear conclusion we shall have to examine such arguments exegetically, historically and theologically.   Exegesis: The cessationists use 1Cor.13:8-13 as a pretext for the cessation of the gift of prophecy. Either this supposition is up to the mark or it is not. Let us view it according to vrs.9-10, “For we know in part, and we prophesy in part, but when perfection comes, the imperfect disappears.” From these verses, it is asserted that the gift of prophecy came to end with the completion of the canon. In particular the issue resolves around the word “perfect,” which is often associated by cessationists with completion of the canon. If we carefully look below the surface of the original text, the Greek word ‘teleion’[72] is used, which simply means “end,” “fulfillment,” “completeness” or “maturity”[73]George Mallone points out that, “Inherently in the word is no concept of a written record. This is simply a theological deduction. ”[74] If we exegete this word ‘perfect’ it does not point toward the completion of the canon, as is claimed by the cessationists. To correlate this word with the completion of the canon is an exegetical fallacy. The word “perfection” refers to the maturity of the church, or maturity of the believers; and the maturity of the church will be realized only at the second coming of the Lord Jesus Christ. As David Prior states:

So long as we have not yet seen Jesus as he is, we are still short of maturity, of adulthood as Christians. By His grace we have been given many gifts through which we may see more of his glory and will, even in the limitations of this mortal life. These gifts, all of them, are the media of revelation into the nature and purposes of God. Every gift is valuable for our growth into maturity.[75]

It cannot be denied that the cessation of the gift of prophecy is closely linked with the arrival of “perfection,” but this text never says that it will happen at the completion of the canon as the cessationists claim.  The gifts of the Holy Spirit including prophecy were bestowed upon believers for their up-building and edification. But if someone says these gifts of tongues, prophecy and miracles were only until the completion of the canon, it would be totally against Biblical teaching. Because we live in a fallen world and are bound to our contaminated nature, we are always in need of guidance, exhortation, encouragement and comfort, which is a distinctive character of the gift of prophecy. So for as the word “imperfect” is concerned, v.10 points to the fact that “our knowledge of the divine things is partial, and our prophecies likewise are, at best, partial information.”[76] The Bible clearly states that the apostles even though they knew certain supernatural mysteries, time and again they admitted their illiteracy concerning the pros and cons of divine realities.  As the Apostle John, describes in 1Jn.3:2: “Dear friends, now we are children of God, and what we will be has not yet been made known.” And the same type of statement is found in 1Cor.13:12a where Paul admits: “Now we see but a poor reflection as in a mirror.” So in both references clearly state that our knowledge of divine realities is incomplete. As Grudem states:

The mirror imagery suggests both indirectness and incompleteness in the knowledge that comes…what is seen or learned is only a glimpse of some reality…The expression ‘dimly, in a puzzling way’ indicates that what is seen or learned, or the implications of what is ‘revealed’, are often difficult to understand (Jn.11:50; 1 Pet 1:11).[77]

It may be deduced from this that the completion of this imperfect knowledge will come to an end at the second coming of our Lord Jesus Christ, when we will be glorified by the power of Holy Spirit. The analogy of the mirror makes it clear that Paul was pointing towards the second coming of Jesus Christ. Because in those days though the Corinthians were famous in producing the best quality mirror, yet it still gave an imperfect reflection. That way they could easily comprehend that there were several divine realities which were beyond the understanding, but there would be a time when they would come to know everything fully.        But it might be argued that in this text the word parousia in not used, so how could it possibly reflect the picture of the second coming of Lord Jesus Christ? But Paul says in v.12b “then we shall see face to face.” This process will only happen at the second coming of the Lord Jesus Christ. As it is written in 1John3:3 when Jesus will appear, “we shall be like him.” So by this text, it never seems that Paul was intentionally referring to the completion of the canon, but that his prime motive was to prepare them to use spiritual gifts with love, which will remain forever. So, from this text, those who adhere to the idea of the completion of the canon are entirely off track. As Paul is declaring that these gifts, like tongues and prophecy will cease, the clause “when the completion of all thing occurs,” does not refer to the close of the canon, but rather to the second coming of our Lord. So, we should conclude that this text doest not point toward the completion of the canon but to the second coming of our Lord Jesus Christ. Using Ephesians.2:20, the cessationists argue that, “the foundation once laid, does not change, is unmovable, and inalterable. And so we note that just as Christ is a once-for-all and never to be repeated Cornerstone that was laid as part of the foundation of the Church, so also, the apostles and prophets are a once-for-all and never to be repeated aspect of the foundation.”[78] Here the cessationists are mistaken in asserting that by writing this verse Paul was preparing the Ephesians for the cessation of the gift of prophecy. The context shows that his prime focus was to remind them that now they were part and parcel of that building, founded by the apostles and prophets, and whose corner stone is the Lord Jesus Christ. George Mallone states: “The intention of this verse is not to say that these gifts have ceased but only that any gift exercised must be in harmony with the instructions of the founding apostles and prophets.”[79] It can not be said that the apostles and prophets were the actual foundation of the New Testament Church. According to 1Cor3:11 “No one can lay any foundation other than the one already laid, which is Jesus Christ.” The foundation is Jesus Christ not the apostles and prophets. Paul was reminding the Ephesians that the church had been established on Jesus Christ’s teaching which were delivered by the apostles and prophets. John Stott says: “Since apostles and prophets were both groups with a teaching role, it seems clear that what constitutes the church’s foundation is neither their person nor their office but their instruction.”[80] In fact Lord Jesus Christ is the real foundation of the Church and the apostles and prophets are the builders. They preached the gospel of Jesus Christ and founded churches all over the Roman Empire. The message of the gospel preached these selected men, could not be changed by anyone. As Paul states, in Gal.1:8 “But even we or an angel from heaven should preach a gospel other than one we preached to you, let him be eternally condemned.” According to this verse no one can change the message of the gospel, even prophets of today. As John Stott states: “The New Testament foundation of the church is inviolable and cannot be changed by any additions, subtractions or modification offered by the teachers who claim to be apostles or prophets today.”[81]                           The gospel preached by the New Testament apostles and prophets is definitely once for all, no alteration can ever be possible. The apostles and prophets were the builders and by using metaphorical language Paul declared their position as foundation and Jesus Christ as cornerstone. We are all, who accepted Jesus Christ as our Lord and Savior, are the part and parcel of God’s temple. And this process will continue till the second coming of our Lord Jesus Christ. For this purpose God is calling thousands of people, so that they may become of the part of God’s temple. We should give glory to the name of our God, because God is using the charismatics (who believe in a present-day gift of prophecy) in a remarkable way to win people for Christ. Cessationists

therefore should be eager to use the gift of prophecy rather than discourage the people by denying its availability. The cessationists, using Rev.22:18-19[82], refute the present-day exercise of the gift of prophecy. They consider prophecy as a tool for adding to God’s completed revelation in the canon. But those who believe in the present-day gift of prophecy never adhere to an idea addition in the canon of Bible. Because most of the non-cessationists, do believe in the sufficiency of Bible. George Mallone writes, “To my knowledge no noncessationist in the mainstream of Christianity claims that revelation today is equal with Scripture.”[83]Another important thing that has to be remembered is that the warning mentioned in these verses, never points towards the people who would hold the gift of prophecy, but points towards the message of Christ. As Daniel Bakhsh writes in his book:

Adding or taking away is a warning not to change the message of Christ. St. Paul sounds a similar warning in Galatians 1:9, “As we have already said, so now I say again: if anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned.”[84] 

So to assert that these verses point towards the cessation of prophecy is a totally mistaken view, which has no ground for claiming the cessation of the gift of prophecy. The canon is closed and there is no need to add to or delete from it. When the issue of ‘adding or taking away’ is raised we must not interpret this rule as stating that God will not be able to speak any more apart from what he has already revealed in the bible. Rather it refers to what a man can or cannot add to or delete from the written word of prophecy (the Bible), as Paul stated in Galatians1:8, “But even if we or any angel from the heaven should preach a other than the one we preached to you, let him be eternally condemned.”                   But we should keep this in our minds that though the Bible teaches us to pray it does not tell us specifically for whom we should pray, in the time of need. Secondly, there is no doubt that the Bible teaches us to evangelize but it never mentions where we should evangelize. So the gift of prophecy helps us in providing special guidance for specific ministries. As it is written in the book of Acts13:1-3, “In the church at Antioch there prophets…while they were worshiping the Lord and fasting the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” These verses clearly state that the gift of prophecy helps us to formulate any program for the service of the Lord. In short the noncessationsts strongly believe in the sufficiency of the Bible and never allow that anything can be added to the canon. Another hurdle, which is placed in the way of non-cessationists, is that this gift was given for the formation of the canon, (C.C. Ryrie) and when it was formed, the gift of prophecy ceased within the apostolic age. If we however, carefully examine the Biblical teachings, several references point to the fact that many people who prophesied had nothing to do with the formation of the canon, neither in the OT nor in the NT. There are many OT Prophesies not classified as “Prophecy of Scripture: The prophecies of the elders under Moses (Number 11:24), Saul’s prophecies (1Sam. 10:10f), the prophecies of “the company of prophets” (1Samuel 19:20), the prophecies of “the sons of the prophets” (2Kings 2:3), the many who prophesied accompanied by musical instruments under David (1Chr. 25:1f).Even in the NT there are Prophesies not classified as “Prophecy of Scripture”: The prophesying of the disciples in Ephesus (Acts 19:6), the Christians in Tyre (Acts.21:4), Phillip’s Daughters (Acts21:9), Agabus (21:10), the  prophesying of the Corinthians (1Cor.1:7), the prophesying of “the body of elders” over Timothy (1 Tim 4:14). In the light of above references it could be inferred that there were many prominent figures in the OT and in the NT who had nothing do with the formation of the canon.  Does the History Provide Evidences for the Gift of Prophecy? Some cessationists try to prove the cessation of the gift of prophecy historically including other gifts like miracles and tongues. But Millard J. Erickson states; “Those who reject the idea that the Holy Spirit is still dispersing the charismatic gifts argue historically that the miraculous gifts ceased; they are virtually unknown throughout most of the history of the church.”[85]The history of the church provides several evidences to prove the existence of the gift of prophecy even after the

apostolic age. Knowing about the continuation of the gift of prophecy in the history of the church, it would be much better to know the views of some prominent church fathers concerning our subject. Ignatius of Antioch[86] (ca 35-ca107) had this gift. Michael Green writes that “he was personally used to giving words of prophecy.”[87]In his letter to the Ephesians, “he speaks of revelations granted to him…in other letter he urges Ploycarp…to seek heavenly revelations”[88] History shows that Ignatius was considered as a “prophetic” man. Irenaeus bishop of Lugdunum and a leading Christian theologian of the 2nd century, spoke of prophecies.[89]Teritullian, an important early Christian theologian and polemicist, believed in the gift of prophecy. In 207A.D he aligned himself with the Montanists, a sect that encouraged prophesying. Once he declared, “We too have merited the attainment of the prophetic gift.” Origen, the most important theologian and biblical scholar of the early Greek Church, witnessed to gifts such as exorcism, healing and prediction.”[90] Bishop Mileto of Sardis had the gift of prophecy. Michael Green has brought to our attention recently the discovered Bodmer papyri that the 2nd century Bishop Melito “distinguished Christian teacher suddenly speaks out a prophecy and Christ speaks through him directly.”[91] All these statements of the Church Fathers authenticate the continuation of the gift of prophecy even after the apostolic age. Less famous names like Ammina and Quadratus meet us among the prophets of the second century; and author Ignatius, Polycarp and Hermas[92] were well aware of the continuance of prophets in their days.”[93]There is no doubt that the abuse of the gift of prophecy also continued; therefore some were declared as heretics.      The gift of prophecy continued even after the church fathers but at a low level. No doubt in history there were some periods, in which the decline of the gifts (including prophecy) was seen; but there were many reasons behind this whole phenomenon. In fact, when the church became an institutional body during the reign of Constantine, the significance of the spiritual gifts was ignored. John Wesley described the reason for this decline in the following words: “The real cause was: the love of many, almost all Christians so-called, waxed cold …this was the real cause why the extraordinary gifts of the Holy Spirit were no longer to be found in the Christian church: because the Christians were turned heathen again and had only a dead form left.”[94]But after all when the people began to turn to the Bible, their lives changed and experienced the manifestations of the Holy Spirit. George Wishart (1513-1545) was a one of the early Scottish Reformers, who was considered as a prophet of his days. John Knox regarded Wishart as a prophet by declaring: “… he was so clearly illuminated with the spirit of prophecy, that he saw not only things pertaining to himself, but also such things as some towns and the whole realm afterward felt, which he forespake, not in secret, but in the audience of many…”[95] Jake Deere describes: “many people of the Scotland also believed Knox to be a prophet.”[96] Even John Welsh[97] (1570-1622) also one of the Scottish Reformers was considered as a prophet of his days.  So we can infer that different periods of history provide evidence of the exercise of the gifts of prophecy in several key ministries. Even in our days, especially among Pentecostal Charismatics and Anglican Charismatics this phenomenon is being practiced widely. Max Turner in his excellent book The Holy Spirit and Spiritual Gifts Then and Now writes of “thirty-nine people who claimed prophetic experiences, all drawn from some nine Anglican churches.”[98] And many other examples can be presented in this regard. So, history is providing considerable evidence that the gift of prophecy still exists in the church.     Does the Bible teach the Continuation of the Gift of Prophecy? Cessationists say that the Bible teaches the cessation of the gift of prophecy. But my thesis is that the bible shows the continuation of the gift of prophecy. According to Numbers.11:29, Moses desired: “I wish that all the Lord’s people were prophets and that the Lord would put his Spirit on them.” (NIV). Later this desire was prophesied by Joel when he said: “And afterward I will pour out my spirit on all people your sons and daughters will prophesy” (Joel 2:28), which finally materialized on the day of Pentecost when Peter declared the fulfillment of Joel’s Prophecy,

(Acts.2:16-18). Even our Lord Jesus Christ announced that after his death prophets would arise , “Therefore I am sending you prophets and wise men and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town.” (Mt.23:34). The Apostle Paul time and again described the significance of the gift of prophecy, (Rom.12:6; 1Cor.12-14; Phil.4:12). In the Book of Revelation19:10b we read: “For the testimony of Jesus is a Spirit of prophecy.” The Bible speaks about the continuation of prophecy rather than its cessation.   Even theologically it cannot be argued that the gift of prophecy ceased, because every true believer believes that our God is an omnipresent, omnipotent and omniscient God. And we can not squeeze or limit the authority of God, though the Bible is the Word of God but even so God is not bound, but above all boundaries and limitations. God does speak apart from the Bible in dreams, visions and through audible voices, and we should not argue that now He cannot speak or give revelation to anyone. God cannot, though, contradict his Word.  The Bible clearly teaches that the gift of prophecy is a gift of the Holy Spirit who lives in our lives so that we may glorify our God in a more appropriate manner. So if the Holy Spirit is in our lives how can we deny his manifestations, in the form of Spiritual gifts? Secondly, if the early church needed this gift to be strengthened, exhorted, comforted and edified, why it is not essential for today’s believers? The Bible and history prove the significance and continuation of the gift of prophecy.

Views towards the Existence of the Gift of Prophecy Our debate on prophecy does not end with consideration of its presence today but continues with a survey of different views concerning prophecy. Different scholars have different approaches to the subject of prophecy. There are three major schools of thought, which we shall examine in turn. a. The Gift of Prophecy exists in the Form of Preaching or Teaching. The first school of thought strongly believes that the gift of prophecy still exists in the church but in the form of preaching or the exposition of the word of God. John Calvin defines prophecy in the following words: “By prophesying I do not understand the gift of foretelling the future, but the science of interpreting the Scriptures, so that a prophet is an interpreter of the will of God.”[99]J. I. Packer also has the same approach concerning the contemporary gift of prophecy, he says: “The essence of the prophetic ministry was forthtelling God’s present word to his people, and this regularly meant application to the revealed truth rather than augmentation of it. As Old Testament prophets preached the law and recalled Israel to face God’s covenant…So New Testament prophets preached the gospel …for conversion, edification and encouragement…By parity of reasoning, therefore, any verbal enforcement of biblical teaching as it applies to one’s present hearers may probably be called prophecy today, for that in truth is what it is”.[100] b. Today’s Prophecy Is As Authoritative as the Bible.             The second school of thought holds a view that has some disturbing consequences. It is the view that the revelations God gives today are as authoritative as the Bible. c. Today’s Prophecy Is Not as Authoritative as the Bible. The third school of thought adopting a moderate position believes that today’s prophecy is not as authoritative as the Bible. David Pytches suggests:  “prophecy is a ‘two-tier’ phenomenon. There is the authoritative type of prophecy in which God speaks directly through a person (1Cor.14:36-38) and there is the ‘low-level’ prophecy which is commonly found today.”[101] By ‘low-level’ Pytches means that the authority of the prophetic message being received today is less than that of biblical prophecy. Is Today’s Prophecy Merely Exposition of the Bible and Biblical Teaching? The efforts to associate the gift of prophecy with the exposition of the Bible or with the teaching of its message have been built upon the ideas of some venerable figures of Christianity such as Calvin, Luther and J. I. Packer. Yet it should be argued the basic teachings of the Bible show that prophecy is different from preaching or teaching. To some extent it could be accepted that prophecy is like the exposition of the Bible, but not fully. Because the Bible distinguishes clearly between the gift of

teaching and the gift of prophecy (Acts.13:1; Rom.12:6; 1Cor.12:28; Eph.4:11), there is a difference between prophecy and teaching. Prophecy also has the function to teach (1Cor.14:31) but the essential nature of prophecy differs from preaching because prophecy  is closely associated with ‘revelation’; on the other hand exposition of the Bible is always based on one’s study, skill, experience or meditation. Grudem makes a clear distinction between prophecy and teaching in the following words:

If a message is the result of conscious reflection on the text of Scripture, containing interpretation of the text and application to life, then it is (in New Testament terms) a teaching. But if a message is the report of something God brings suddenly to the mind, then it is a prophecy.[102]

We should be clear when distinguishing between the gift of ‘prophecy’ and that of ‘preaching’ or ‘teaching’. Richard Griffen states: “Prophecy is not the interpretation of an already existing inspired text.... but is itself the inspired, non-derivative Word of God.”[103] While prophecy is based upon the report of spontaneous revelation given by the Holy Spirit, teaching might be the result of one’s personal efforts or skills. George Mallone states: “If the source of the preacher’s sermon is the Word of God, then it can be said that he is fulfilling a prophetic function as he preaches. But Prophecy is not the exclusive prerogative of the Bible preacher. Acts 13:1 makes it perfectly clear that there were both teachers and prophets in Antioch.”[104] Michael Harper, a prominent Anglican Pastor, also differentiates between prophet and preacher as follows: “A preacher usually prepares, speaks and expounds from the Word of God. But a prophet speaks directly under the anointing of the Holy Spirit. Both have a part to play in the edification of the church – but they should not be confused.”[105] So, it can be inferred that prophecy differs from the expository preaching and cannot be confused with it. Is Today’s prophecy As Authoritative as the Bible? The question of authority demands our peculiar attention regarding the subject of the gift of prophecy because to compromise on the authority of the Bible could undermine one’s faith. There are several from among the Charismatics who believe that today’s gift of prophecy is as authoritative as the Word of God. But those who assert this view need to remember that the Bible is the final authority and no one can change this reality. As Dr. Aslam Ziai asserts:

Some people do not make a difference between the written Word of prophecy (the Bible) and the living word of prophecy (God’s word given to a believer for a particular time for a particular place, person or congregation).  Some believers out of their spiritual zeal do not hesitate to equate their ‘prophetic utterances’ with the written word of prophesy.  An acid test for any prophetic utterance is its subjection to the written word of God.[106] 

We should never forget that revelation in today’s church is different from the biblical revelation in its nature and function. While revelation is given today for a particular time and for specific people, biblical revelation is universal in its nature and function. As Mallone asserts concerning today’s revelation: “It is a particular word, given to a particular person or group of persons, at a particular moment, for a particular purpose.”[107] There are certain people[108] who deny the authority of the bible by saying the revelations God gives to us today are equal to the Biblical revelation. This is alarming for people who are not mature in their faith. As John Wimber says: “some people believe mystical experience or private revelation to be equal to or superior to Scripture. This is dangerous, because “truth” that is determined by an inner revelation lies outside the scope of objective restraints...Personal experience and private revelation need the checks and guidance that only the Bible can provides.”[109] Contemporary revelatory utterances can never be equal to biblical utterances. Because according to 1Cor.12:28 “God has first appointed apostles second prophets,” (that is why the directives towards the worship order were given by the apostle Paul rather than from the prophets (1Cor.14:26-38). Even the Prophecies of the prophets were subject to being weighed or tested, but this was not so with the teachings of the apostles (1Cor.14:31). The apostles were directly appointed by the Lord Jesus Christ, so their teachings were more authoritative than the

prophecies of the NT prophets. As Hodge points out: “The difference between the apostles and prophets was that the former were permanently inspired, so that their teachings were at all infallible, whereas the prophets were infallible occasionally.”[110] So we can infer that the authority of the prophets in the New Testament was less than the apostles.               Here my intention is not to prove the authority of the apostles over the prophets but rather to clarify the authority of the Bible over the contemporary self claiming prophets and their prophecies. The Bible is authoritative because it is sufficient, inerrant and incorruptible (1Timothy 3:16), and there is no need to weigh or judge its authority, but present–day prophecies require to be weighed and tested as was essential with the New Testament prophets, (1Tess 5:29), because the NT prophets were merely speaking the human word that God spontaneously brought to their mind. Thus Bill Patton defined today’s prophecy as: “a report of a revelation in human words for edification of the church or an individual subject to evaluation.”[111] So, we must never say that any revelation out side the bible can be equal to the biblical revelation. Because in today’s world there are a lot of people, especially from the Charismatic camp, who think that the revelations they receive today are equal in authority with the biblical revelation. So, whenever anybody uses the gift of prophecy he or she must not think that his or her revelations are as authoritative as biblical revelation, but they must deliver them humbly because it is subject to the biblical or canonical revelation which is the only standard for evaluation.                       

Prophecy and the Contemporary World In the present day world Christianity is flourishing, exclusively under the power of the Holy Spirit, and God is working miraculously as he did in the days of the bible through his prophets and apostles. In the bible we come across different modes of communication by which God continued to reveal himself and his will to the prophets and apostles through dreams, visions, angels, audible voice and theophanies. As we saw in the previous chapter the gift of prophecy is palpably present even in today’s church for the edification or up-building of the believers. Here our concern is not to prove the continuation of the gift of prophecy but to highlight its practice or use in the contemporary scenario. Firstly, we will discuss prophecy’s practice in the present day church nationally and globally. Secondly, we will study about the biblical teachings concerning the evaluation of a true prophet.

Prophecy: International Influence Before studying the cotemporary practice of the gift of prophecy we should look at the historical background of its present day development. As we noted there are several teachings concerning the continuity of prophecy found in the bible. Even history provides evidences for prophecy. It should be noted that the practice of the gift prophecy that we see in our day is associated with 20 th century waves of Pentecostalism. Three waves of Pentecostalism brought about a great revolution in the life of Church. It is essential to know how the gift of prophecy was treated in all these three movements.  

   

First Wave

The first wave of Pentecostalism emerged from the Wesleyan Holiness movements in the United States at the start of the 20th century. “The movement first appeared in 1901 in Topeka, Kansas, and in 1906 in Los Angeles when the first Pentecostals began to “speak in tongues.”[112] Pentecostals believe that they must experience a “second baptism,” beyond water baptism, in which the Holy Spirit comes to them. They not only speak in tongues but interpret them; they prophesy; and many engage in healing, claiming that miraculous healing did not cease after the apostolic period, as many other Christians believe. The Pentecostal movement in the United States developed among rural poor whites and urban blacks in the South. After the mid-20th century, fast-growing denominations like the Assemblies of God made Pentecostalism one of the most visible forms of Protestantism and became increasingly acceptable to the middle classes.

Second Wave The second wave is known as the Charismatic Movement (Greek charismata,” spiritual gifts”), an international, interdenominational Christian revivalistic movement, also referred to as Neo-Pentecostalism. The individuals who make up the movement believe that they have been “filled” or “baptized” with the Holy Spirit through the laying on of hands. The signs of this baptism include such spiritual gifts as speaking in tongues, or glossolalia, prophecy, healing, interpretation of tongues, and discernment of spirits. This movement is considered to have begun in 1960, with a group of Episcopalians in Van Nuys, California. District charismatic networks and organizations soon arose within the Baptist, Lutheran, Methodist, Presbyterian, and other Protestant denominations. A small element exists within Eastern Orthodoxy. As has Pentecostalism, the charismatic movement has produced myriad groups, independent preachers and healers, and a few near-cultic offshoots. Most charismatics, however, are orthodox in doctrine and emphasize activity within their own denominations. They are ecstatic in worship, although generally more subdued than Pentecostalists, and they align themselves with other Evangelicals in their emphasis on evangelism and personal faith in Christ.

Third Wave The latest and fastest-growing movement is known as the Vineyard Movement. “It is also known as the “Signs and Wonder” or “Third Wave” movement. This new movement is composed largely of Reformed and Dispensationalist evangelicals who preferred not to identify with the Pentecostal or charismatics but who are very much interested in the work of the Holy Spirit, holding that the miraculous (or “sign”) gifts of the New Testament have continued into the present age.”[113] This movement developed as the of the intersecting ministries of C. Peter Wager professor of missions at Fuller Theological Seminary in Pasadena, California, and John Wimber, pastor of the Vineyard Christian Fellowship in Anaheim, California.

Prophecy and Three waves As we noted, from the beginning of 20th century till today these three waves have influenced today’s church considerably. The followers of all these movement talk much about the gifts of the Holy Spirit, but they also practice the gifts, including prophecy. So, if we see the practice of the gift of prophecy in today’s church, it is due to the impact of these three movements.

The Use of Prophecy at World Level We showed in the first chapter that ‘the gift of prophecy’ is enumerated with distinctive characteristics. It strengthens, encourages and comforts the believers and it also convicts the unbelievers. So, now it is time to examine how this gift is being utilized in the contemporary world for the up-building and edification of believers. First example:  

John Wimber reports an occasion when, relaxing and looking casually round the plane cabin, he was arrested by ‘seeing’ the word ‘adultery’ written across a passenger’s face. He then received the name of the other party involved, and the warning the man would not live if he did not repent. (This disclosure of his sin came as a bombshell to the man concerned, and led to his conversion).[114]

  Second example: Jack Deere reports a prophecy of Paul Cain to a couple, Kevin and Regina Forest. The prophecy contained a detailed disclosure of events in the couple’s life, Including that there daughter had recently died [Kevin had in fact lost his former faith precisely because he blamed God for the death of their daughter]; that Regina’s brother had also recently died; that Kevin had committed adultery and was considering running away and creating a new identity. The prophecy went on to assert that all this was a great Satanic attack on them, and that Satan was out to destroy twenty-eight year old Kevin before he was thirty {Kevin was indeed already seriously considering suicide as the alternative to running away}.God, however, would turn all this to blessing if Kevin repented and if Regina gave up her bitterness and forgave him. Cain’s assertion[115] that it was not God, but Satan who had killed their daughter, coupled with Cain’s detailed insight into their situation, provoked a deep repentance (not) just in the Forests), reconciliation and renewal of marriage vows. Today, Kevin goes by “John”.  The Lord has given John and Regina two beautiful daughters in the place of the one Satan killed. Not only was the Forest’s marriage saved, but also Satan was vanquished. Not only was the Forests’ marriage saved, but also their lives were completely transformed by the grace that was communicated to them on the night of July 5, 1989. Today they are home-ground leaders effectively pastoring people in their church. The satanic power of sexual immorality over John was broken that night, and he discovered the power of the blood of God’s Son to cleanse, restore, and set free. The Devil had convinced Kevin Forest that the only had two alternatives: either run or commit suicide. The prophetic ministry of the Holy Spirit gave him another and better choice.”[116]   This marvelous illustration clearly states that the gift of prophecy is helpful for the up-building of believers. What a great gift this is! Such type of practices must be encouraged. Third example: “Moses Vegh, a traveling minister with a prophetic gifting, before a flight to Hungary was praying to the Lord, “Lord, I speak for you. I give your words to many others. But I need a word from you. I need someone to give me confirmation that this trip to Hungary is going to be profitable for the Kingdom of God.” Just before takeoff, one of the flight attendants, a young lady whom he had never seen before, came down the aside to Brother Vegh’s seat and spontaneously began to prophesy over him. It was a very startling experience for him because he received a strong message from her, concerning his ministry in Hungary”[117]              In the light of the above prophecies a prophet can identify the sins of individuals; any man, he can even foretell judgment or any other thing. But the prime purpose of a prophecy is to edify the believers.            

Abuse of Prophecy at World Level The positive use of the gift of prophecy edifies the believers but the abuse of prophecy can create a lot of problems among believers. Since the Pentecostals and Charismatics churches are growing, the problem of the misuse of prophecy is also increasing rapidly. Let us examine some prophecies delivered by some prominent world evangelists of our day.                 1. Kenneth Copeland: a self-proclaimed prophet, once prophesied, as Jesus was speaking through him at a three day “victory camp” in Dallas Texas.

Don't be disturbed when people accuse you of thinking you're God. Don't be disturbed when people accuse you of a fanatical way of life. Don't be disturbed when people put you down and speak harshly and roughly of you. They spoke that way of me, should they not speak that way of you? The more you get to be like me, the more they're going to think that way of you. They crucified me for claiming I was God. But I didn't claim I was God; I just claimed I walked with him and he was in me. "Hallelujah. That’s what your doing.[118]

  Copeland's "prophecy" is clearly false, because the Lord Jesus Christ did claim to be God. (John 8:58; Mark 14:61-64; John 6:16-18; 10:30-33)  

2. Benny Hinn: This prophecy delivered by Benny Hinn on December 31, 1989 at the Orlando Christian Center.

The Lord also tells me to tell you, In the mid-90's--about '94 or '95--no later than that, God will destroy the homosexual community of America (applause). But He will not destroy it with what many minds have thought Him to be. He will destroy it with fire. And many will turn and be saved, and many will rebel and be destroyed.[119]

  One more prophecy delivered by Benny Hinn at another place regarding the subject of God, as:

God, the Father is a person, God the Son is a person, God the Holy Ghost is a person, but each one of them is a triune being by himself. If I can shock you and maybe I should, there are nine of them.... God the Father is a person with his own personal spirit, with his own personal soul, and his own personal spirit body. You say, "I never heard of that." Well, do you think you're in this church to hear things you've heard for the last fifty years? You can't argue with the Word can you? It's all in the Word.[120]

So, this is the present situation regarding the misuse of the gift of prophecy at world level. Such types of unbiblical prophecies and prophets must be discouraged and right biblical teachings must be taught so that the body of Christ may grow in the right direction.

  The Practice of the Gift of Prophecy in Pakistan

Pakistan is an Islamic state and approximately 97% of the population belongs to the Muslim community, and 2% are Christians and 1% belongs to other religious groups. Though the Christians are in a minority there are several denominations and Parachurch organizations which are actively involved in the proclamation of the gospel. But we can divide them all into three categories: the mainline churches, the Pentecostal churches and the Para-church organizations.

Mainline Churches The mainline churches comprise the Catholics, Anglicans, Presbyterians and Methodists. Their response toward the gift of the prophecy is appropriate; all these people believe that it is the gift of the Holy Spirit. But they never encourage and practice the gift of prophecy. Actually, some of them even think that the gift of prophecy was only for the New Testament times but now it exists in the form of preaching (exposition of the Bible). In short it could be said that the mainline churches in general hold a cessational approach.

  Pentecostal and Charismatic Churches

For the last few decades, the Pentecostal and Charismatic churches are growing rapidly in Pakistan. In these churches the most prominent churches are FGA, PGA, Assemblies of God and the Voice of Calvary. All these people strongly believe that the gift of prophecy still exist in the present day church. They believe that God speaks through dreams, visions, angels, and in audible voice etc.

Para-Church Movements There are many Para-church organizations at work in Pakistan; most of these organizations are working with the churches, but for the last decade, there have been a few Para-church organizations like Lamp Fellowship and Eternal Life Ministry etc, who do not work with the churches. They are proving themselves to be the biggest movements of the present age in Pakistan. Both emphasize the gifts of the Holy Spirit (including prophecy) and especially the baptism of the Holy Spirit.

The Use of the Gift of Prophecy in Pakistan Rev. Hezekiel Saroosh is a well known figure of the FGA church. He says that God can use any mode to talk to any person as He used in the days of the bible. He expresses his personal experience in following words:

“In November 1972, I was teaching in the FGA Bible School Bahar Colony Lahore. After completing the class, I went up on the roof. The sun was shining brightly, and I was thanking God in prayer for His great works. During this time I heard a clear audible voice. “Go to your house instantly because there is great trouble at your home.” Then I looked around, to see if somebody around me was talking to me, but nobody was around. Then I heard the same voice again “Go to your house instantly

because there is great trouble at your home,” Then I left for my home after taking permission from my immediate boss telling him about my problem, He was perplexed at my statement because nobody had come to visit me and we did not even have a telephone. He inquired “how did you know?” To save time I just said that I will tell you later. Anyhow I left, and came to my place. What I saw was very shocking. A lot of people were gathered around. As I entered I saw my eldest son Noman Saroosh hitting his head against the walls. He was totally out of control and my wife was crying over this condition of Noman, because he had guzzled down a whole bottle of cough syrup ‘Corex-D’ which could be fatal. So I took him to the United Christian Hospital, where the doctor washed his stomach and he survived. Later the doctor told me if I had delayed only for 15 or so minutes his heart could have burst with the over dose of that medicine and he could have died. Then I told to the doctor that Noman couldn’t die because, before the birth of Noman, the Holy Spirit told me that “the firstborn will be my possession and he would be my minister. At that time Noman was only 8 years old. Now he is ministering to the Lord and God is using him for His glory.[121]  

He describes another experience as follows: Ten years ago, I was praying one afternoon. The Lord spoke to me in an audible voice and He said, “I am sending two men to you. They have committed a heinous sin, so point out their sin to them.” God even told me about their names and the sin they had committed the night before. After praying I came out of my room and two men came to see me. When I saw these men my heart was filled with joy over the guidance of Holy Spirit that “how amazingly he reveals even the inner things of man’s heart.” Then I took these men to my private room and pointed out their sin, just God told me that they had committed that sin last night. So after this they confessed and repented. I believe that these were prophetic words that led two men to repentance.

  Rev. Philips Dutt is Pentecostal pastor of New Vision Evangelical Fellowship Church Gujranwala, He also believes that the gift of prophecy still present in today’s church. He shares his personal experience regarding the use of prophecy as follow:

  In 2002, I was in Martin-Pur with a Rev. Joseph Bomber. We were there for a healing meeting. During the meeting people were standing for healing in a row and a young girl was also among them. In the mean while when on Rev. Bomber was praying for sick people, he said to me “Rev. Philip, do not let this girl stand among these people, let her stand separately.” I tried to over look this but he insisted. So, I had to do as he said. After praying for the sick he prophesied, and directly spoke to that girl. He said, “I know you are not sick but your mother is sick and you are standing on behalf of her.” This prophecy was absolutely right because the girl later told us, “yes I was standing for my mother’s healing, she is so sick and cannot even attend this meeting, so I stand for her…” Then I and Rev. Bomber went to that girl’s house to see her mother at mid night. When we reached there, her mother was in very serious condition, she could not even breathe properly. Then, Rev. Bomber said, “I do not know how long she will remain alive but I know that now she will be healed”. He prayed and God healed her right on the spot. The prophetic words of the Rev. Bomber not only explored the inner desire of the girl’s heart but also healed her mother.[122]

  So, this is the response of the Pentecostals and Charismatics concerning the gift of prophecy. The Pentecostals and Charismatics strongly believe, and encourage their members of the church to be eager for the gifts of the Holy Spirit including prophecy.  A lot of examples could be given in this regard, but narrations elucidated above would be enough to confirm their conviction about the gift of prophecy.

The Abuse of the Gift of Prophecy The abuse of prophecy can be easily seen in Pakistan. There are some Pentecostals and Charismatics misusing the gift of prophecy. By saying “God told me”, “God spoke to me,” they try to prove themselves to be prophets. The abuse of prophecy is causing serious problems among the believers. Before discussing the problems, we shall survey of some recent prophecies made by some Pentecostals and Charismatics.   1st example: “Ten years ago in Mohalla-Ghulam-Pura, Gujranwala, a young girl died. At the funeral ceremony of that girl a certain pastor prophesied that “this girl will

be resurrected on the third day”. But she was never raised from the dead. This was a false prophecy based on the personal imagination of the pastor rather than on God’s

words.”[123]

                                               

2nd example: “Two year back, a prominent evangelist put his hands on the head of a lady and prophesied: “God is telling me that your relationship with your husband is

not right,” so you need to restore it” This was also a false prophecy because she was not yet married.”[124]   3rd example: “Once a pastor went to a home for visitation where a lady was pregnant. She already had four daughters. The pastor prophesied by putting his hand on her

belly: “Bahin Jee God told me that this time He will bless you with a son” Later this prophecy went wrong because she bore a daughter. The husband of that lady was so

annoyed over this false prediction of the pastor.”[125]   4th example: “In our country there are several people from the Pentecostals who claim that God speaks to them and even give them poetry for hymns. A prominent

Christian singer considers his hymns as prophetical. Some of his hymns are unbiblical, based on his personal imagination. The worst aspect of this is this that he is not

willing to accept his mistakes. He says that “I don’t believe in any, theology because God tells me directly and I write.”[126]   5th example: Some years ago, there was a Pentecostal group in Sahiwal. One of them prophesied that God told him. “Jesus is coming to take us,” he even told the exact

day of Jesus’ appearance. On that specific day all the members of that group gathered in a ground, some climbed over trees and began to wait for the appearance, but Jesus

never appeared; soon afterwards they warns had to go back to their homes.   6th example: In 1992, a young man from Sahiwal claimed that God gave him special message. He prophesied: “God told me that I should marry with lady”. When his

parent went to that ladies home to ask her hand in marriage for their son, the parents of that lady got really infuriated and cursed them, and threatened them they bash them

up so that they ran away. All these prophecies narrated above were never fulfilled, because they were all false prophecies. Some prophesied to make other people happy. Some tried to express their

desire by taking the plea of God’s name. Gradually this trend is developing and it is the need of hour to discourage such kind of prophecies. Because false prophecies are

creating problems and crisis among believers. So we need to be careful in such kind of situations. The Precautionary Measures

In our present day world there are lots of people who claim to be prophets or say God speaks to them. So, it is essential for us as the members of the body of Christ to weigh

the contemporary prophecies because the apostle John clearly states, “Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because

many false prophets have gone out into the world.” (1Jn.4:1). So if any body prophesies, the believers must judge the spoken words, either and ask if he or she is speaking

from God or from another source? The Bible gives us two tests for detecting false prophets. “You may say to yourself, “How can we know when a message has not been spoken by the Lord?” if What a prophet

proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That

prophet has spoken presumptuously. Do not be afraid of him.”  (Deut18:21-22) The first test for a false prophet is his accuracy. True prophets were 100% accurate. Not 95% or even 99%, but 100%. True prophets were controlled by God, so they never

missed. If a prophet missed even one time, that "prophet" was a "false prophet". Those who claim to be prophets today miss all the time. The amazing thing, however, is that even though they predict things that do not come to pass, they do not lose their

following. In the Old Testament they would have lost their life! God so despised false prophets that in the verse prior to our last text, He instituted the death penalty for

them.

“But a prophet, who presumes to speak in my name anything I have not commanded him to say, or a prophet who speaks

in the name of other gods, must be put to death.” (Deuteronomy 18:20) There is a second test for false prophets.

“If a prophet, or one who foretells by dreams, appears among you and announces to you a miraculous sign or the

wonder, and if the sign and wonder of which he has spoken takes place, and he says, “Let us follow other gods,” (gods

you have not known) “and let us worship them,” You must not listen to the words of that prophet or dreamer. The LORD

your God is testing you to find out whether you love him with all your heart and with all your soul.”    (Deuteronomy

13:1-3) In this case, what the false prophet predicts comes to pass, but he is still a false prophet. God will sometimes allow this to test people to see if they love him with all their

heart. The test this time is in the message the prophet gives. Does it line up with scripture? Does it lead us into truth and following the God of the Bible? Or does it lead us into following after a false god or into error. Some of the

greatest doctrinal heresy today comes from the mouths of those who claim to be prophets. We should test these so-called prophets by examining whether or not what they

teach lines up with the Bible.

“Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world.” (1 John 4:1)

It is the doctrine that is taught that is the test of the spirit behind the prophet. The Bible warns us that in the last days, many shall be deceived by evil spirits. “The Spirit clearly says that in the later times some will abandon the faith and follow deceiving spirits, and things taught by demons.” (1Timothy 4:1)

  So then, there are two tests for false prophets. First, a prophet has to be 100% accurate. If they miss even once they are false prophets. Secondly, a prophet must speak

according to sound doctrine. Their message may not contain doctrinal error. It must lead people in the way of truth and after the true God of the Bible.      

Additional Tests for Evaluation There are some additional tests that would also help us to differentiate between true and false prophets. 1. A true prophet does not prophesy for fees, charges or payments (2 Kings 5:15, 16).

2. A true prophet does not give his own private interpretation of his or of another true prophet's prophecy: it is always the Lord's exegesis and interpretation, based on what

He has revealed (2 Peter 1:20).

3. A true prophet, with all other things equal, does not prophesy in his own name; it is always in the name of the Lord. (2 Peter 1:21).

4. A true prophet points out the sins, transgressions, and iniquities of the people against God (Isaiah 58:1).

5. A true prophet warns the people of God's coming judgments (Isaiah 24:19-21). 6. A true prophet edifies the church with counsel and advice in religious matters (1 Corinthians 14:3, 4).

7. A true prophet, can be recognized by the results of his or her works (Matthew 7:16-20).

On the other hand a false prophet speaks of peace and prosperity as it is written in Jeremiah 23:16-17, “This is what the LORD says: “Do not listen to what the prophets are

prophesying to you; they fill you will false hopes. They speak visions from their own minds, not from the mouth of the LORD. They keep saying to those despise me, ‘The

LORD says: you will have peace.’ and to all who follow the stubbornness of their hearts they say, No harm will come to you.” 

  Conclusion

This is the present situation going on at national and international level. The positive use of the gift of prophecy is becoming helpful for the edification of the believers but

the abuse of prophecy is alarming and demands our careful attention concerning the contemporary practice of the gift of prophecy. We should not discourage believers from

using this gift but help them to be alert regarding the abuse of it.        

                     

The Application for the Members of the Church in Pakistan Concerning the Gift of Prophecy Since the beginning of the New Testament church, God has gifted the church with apostle, prophets, teachers, pastors and evangelists (Ephesians 4:11). The purpose of these

gifts was to edify the members of the body of Christ. And this whole process shall continue till the second coming of our Lord Jesus Christ. As we have seen, that the gift of

prophecy strengthens, comforts and encourages the believers (1Corinthians 14:3). It has also the characteristic of convicting the unbelievers about their sins (1Corinthians

14:24-26). The uniqueness of the gift of prophecy was also stated by the Apostle Paul, (1Corinthians 14:5); because he encourages the believers to be eager to have the gift

of prophecy (V39).      

              The gift of prophecy is a charisma, which is expresses God’s grace to the members of the body of Christ. And from centuries several people have been blessed by

this multidimensional gift. But some members of the church are denying the continuity of the gift of prophecy. The biblical teachings and history of the church are witness

to the continuity of the gift of prophecy. Since the emergence of the Pentecostals and the Charismatics churches, the misuse of prophecy has undermined the validity of the

gift. This abuse does not mean that the gift of prophecy is not for today’s church.     

Suggestions for the Mainline Churches If it is said that the mainline churches of Pakistan hold a Cessationist approach, it would not be an exaggeration. If some believe in the continuing gift of prophecy, they do

not practice it. In view this, certain suggestions may be helpful for the proclamation of the gospel.

1. The Need to Believe The mainline churches need to acknowledge that the gift of prophecy still exists in the present day church. The biblical teachings and the history of the church provide

sufficient evidences for the continuation of the gift of prophecy. It is not enough to believe that God only spoke in the days of the bible, but we also need to believe in this

reality that God still speaks though different modes like dreams, visions, and on audible voice etc. Once Archbishop George Brown of Liberia challenged the Province of West Africa with these words, “God is speaking. Are we listening?”[127] It is the gift of the Holy

Spirit, so; if the Holy Spirit lives in us, how can we deny His manifestations? Our God is not a mute God; He can speak to any person even apart from the Bible. So we need

to believe that as the gift of prophecy was given to the early church for their edification, it is also for us too. Faith is the key thing in Christianity.            

2. The Need to be Eager Believing in something is not enough; we also need to be eager for the gift of prophecy. As Paul accentuates; “desire spiritual gifts, especially the gift of prophecy

(1Corinthians 14:1). He also urges; “He who prophesies edifices the church (V4). Grudem states: “If Paul was eager for the gift of prophecy to function at Corinthian…then

should we not also actively seek this valuable gift in our congregation today?”[128] So for having this gift we need to pray to God and expect that, God will bestow. Once

William Cary said, “expect great things from God and do great thing for God.” This is really a very profound statement. We are to expect and to be eager for the gift of

prophecy. 3. The Practice of Prophecy

There is no doubt about that certain people from mainline circles believe that the gift of the Holy Spirit is present, but do not practice it themselves. So they allow other

people whom God has blessed with this gift to practice it for the up-building of the Church. 

4. Encouraging through Teaching Evangelicals need to preach about the gift of prophecy and its significance. And we also need to encourage other believers so that they may also have this gift. The mainline

churches often organize a lot of conventions and seminars. All these means should be utilized to encourage other believers for the gift of prophecy.           

Suggestions for Pentecostals and Charismatics The 20th century Charismatic and Pentecostal movements have definitely highlighted the gift of prophecy. But unfortunately their overemphasis of the gift of prophecy has

undermined its validity. Because now a days the trend of the misuse of gift of prophecy is developing in this new paradigm circle which is alarming. There are certain

suggestions that have to be viewed whenever someone prophesies.

1. The Authority of the Bible In the present world especially in the charismatic and Pentecostal circle, the misuse of prophecy is undermining the absolute authority of the bible which is very alarming.

There are certain people who assert that their revelations are as authoritative as the bible. Our present day revelations can never be equal to the bible because the

contemporary prophecies are subject to the bible. It does not means that these prophecies have not any kind of authority at all, but it means that today’s prophecies are

required to be weighed or tested in the light of the Bible. We should never forget that the bible is the supreme authority. So whenever someone prophesies the authority of

the bible should never be compromised. 2. Proper Evaluation

The basic problem of the development of the abuse of prophecy is lack of proper evaluation. There are some Charismatics who ask: how can we evaluate the prophecy of

anyone when it is a matter of the Holy Spirit? We should never forget that the Bible teaches us to evaluate all things. As it is written; “Two or three should prophesy, and

others should weigh carefully what is said” (1 Cor.14:29). The same type of statement of Paul is found in 1Thessalonion.5:20-21; “do not treat prophecies with contempt.

Test every thing. Hold on to the good.” So when someone prophesies, his or her prophecy should be evaluated on the basis of biblical truth. It is essential because the Lord

Jesus said in the last days there would be false prophets. Due to this hazard of false prophets, we need to adopt careful policies for discerning them. Suggestions for the Gift Holders

The purpose of the above discussion is not only to pass on some guidelines, to the members of the congregations but, also to brief those people especially who claim to be

prophets. Some suggestions may be helpful for such people, to handle this precious Gift with great care.    

1.   Humility

The most important thing for the gift holders is that they should never be proud because of their revelations. A person holding this gift should never despise other believers

who do not hold this gift, because there are different kinds of gift (1Corinthians 12:4). The remarkable statement of Amos should always be remembered by every prophet,

as he said; “I was neither a prophet nor a prophet’s son, but I was a shepherd, and I also took care of sycamore-fig trees” (Amos 7:14). In the sermon on the mountain

Jesus taught; “Blessed are the meek, for they will inherit the earth” (Matt 5:5). So every prophet should be humble. 2.   Love for Others

Apostle Paul in his first letter to Corinthians writes; “If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move the

mountains, but have not love, I am nothing” (1Corinthians 13:2). This description states that a prophet without love is nothing. A time will come when the gift of prophecy

will be ceased but love will remain forever. The life of a prophet should not be self-centered but he should always be concerned about the edification of other people.

Conclusion The whole discussion of the topic of the gift prophecy clearly highlights that prophecy has been a prominent subject throughout the Bible. Even the history of the church  is

not silent because from the very beginning of the second century, leading bishops like Ignatius, Polycarp, Melito, Teritullian, Spurgeon and many others kept believing in,

and holding to this gift. We also need to have this gift and beware of the false prophets, so that we may preach the gospel more effectively and bring people to Christ and

pave the way for His second coming.  

[1] “Charismatic Movement (Greek charismata,” spiritual gifts”), international, interdenominational Christian revivalistic movement, also referred to as Neo-Pentecostalism. The individuals who make up the

movement believe that they have been “filled” or “baptized” with the Holy Spirit through the laying on of hands. The signs of this baptism include such spiritual gifts as speaking in tongues, or glossolalia,

prophecy, healing, interpretation of tongues, and discernment of spirits. This movement is considered to have begun in 1960, with a group of Episcopalians in Van Nuys, California. Distinct charismatic

networks and organizations soon arose within the Baptist, Lutheran, Methodist, Presbyterian, and other Protestant denominations. A small element exists within Eastern Orthodoxy. As has Pentecostalism, the

charismatic movement has produced myriad groups, independent preachers and healers, and a few near-cultic offshoots. Most charismatics, however, are orthodox in doctrine and emphasize activity within

their own denominations. They are ecstatic in worship, although generally more subdued than Pentecostalists, and they align themselves with other Evangelicals in their emphasis on evangelism and personal

faith in Christ.” (Microsoft® Encarta® Reference Library 2003. © 1993-2002 Microsoft Corporation)   [2] Wayne A Grudem, New Dictionary of Biblical Theology (Inter Varsity Press, Leicester, England, 2000), P.701 [3]George Mallone, Those Controversial Gifts, IVP, Downers Grove Illinois 60515.1973)p.33 

[4] Patrick Fairbairn, Prophecy Viewed In Respect To Its  Distinctive Nature, Special Function, And Proper Interpretation, (New York, Nelson & Philips, Cincinnati: Hitchcock & Walden. 1874), P.2 [5] Jack W. Hayford, Hayford’s Bible Handbook, (Thomas Nelson Publication. USA,1996) p.731 [6]  William Sanford La Sor, David Allan Hubbard, Frederic William Bush, Old Testament Survey, W B.     Eerdmans Publishing Company Grand Rapid: Michigan, 1991) p.305

[7] Siegfriend Grossmann, Stewards of God’s Grace, (The Patnoster Press Ltd: U.K. 1981), p.99

[8]John A.  Saliba, Microsoft® Encarta® Reference Library 2003. © 1993-2002 Microsoft Corporation. [9] http://www.biblestudymanuals.net/prophecytc.htm [10] Merrill F Unger, Unger’s Bible Dictionary,(Chicago, Moody Press 1960),p.893-4 [11] Edward J. Young , My Servant The Prophets, (WM. B. Eerdmans Publishing Company ,Grand Rapid: Michigan, 1952), P.13

[12] Robert Rendail, History, Prophecy And God,( The Paternoster  Press,  London,1954), P.65 [13] Edward J.Young, P.35 [14] http://www.biblestudymanuals.net/prophecytc.htm [15] Merrill F. Unger, Unger’s Bible Dictionary , (Moody Press : Chicago, 1960), P.893 [16]Don Fleming, Word’s Bible Dictionary, (World Publishing Grand Rapids,Michigan49418 U.S.A,1990), p.354 [17] Merrill F. Unger, P.893

[18] http://www.biblestudymanuals.net/prophecytc.htm [19]13 Jakob Jocz, Marshall Pickering Encyclopedia of the Bible (Vol.2) Marshall Pickering : London 1990), P. 1760 [20] John Howard Raven, Old Testament Introduction (Fleming H. Revell Company: London 1910), p.183 [21] George Mallone,p.34 [22] J. I. Packer, God Has Spoken, Hodder and Stoughton: 1965),P.44 

[23] IBID.p.44 [24] Wahne A Grudem, New Dictionary of Biblical Theology (Inter Varsity Press, Leicester, England, 2000), P.704 [25] J.P. Baker , New Bible Dictionary , (Inter Varsity Press, Leicester, England, 1997), p.967 [26]C. E. Schenk, International Standard Bible Encyclopedia, (Vol.8). AGES Software Albany, OR USA Version 1.0 © 1996 P.835 [27] Edward J. Young, p.86

[28] Ibid, p.93 [29] Ibid, p.94 [30] J A. Motyer, New Bible Dictionary, (IVP, Leicester, England, 1986), p.980

[31] Grudem,p.704 [32] Maccabees are part of the Old Testament for Roman Catholics Bible but Protestants consider them Apocryphal books.

[33] Antiochus Epiphanes, Seleucid king of the Hellenistic Syrian kingdom who reigned from 175 to 164 BC. His attempts to suppress Judaism brought on the Wars of the Maccabees. But under the

leadership of the Jewish priest Mattathias (died c. 167 bc) and his sons, the Maccabees, the Jews revolted (168-160 bc) and drove Antiochus from Jerusalem. Microsoft ® Encarta ® Reference Library 2003.

© 1993-2002 Microsoft Corporation [34] Michael Green, I Believe in Holy Spirit, p.168

[35] NIV Study Bible,p.1737

[36] Observation in personal conversation with close fellow

[37] Michael Green, I Believe in The Holy Spirit  (Hodder & Stoughton: London) p.194 [38] David Prior, p.196 [39] Pentecost (Greek pentēcostē, “fiftieth”), in Christianity, a festival observed on the seventh Sunday (50th day) after Easter, commemorating the descent of the Holy Spirit on the Apostles as they

celebrated the ancient Jewish feast of Shabuoth (Acts 2:1-4). Encarta® Reference Library 2003.CD Rom [40] Richard B. Hays, Interpretation: A Bible Commentary for Teaching and Preaching, First Corinthians, (John Knox Press Louisville, Kentucky: USA, 1997)p.212-3 [41] Ibid,p.234-5 [42] Francis D. Nichol, Seventh-day Adventist Bible Commentary Vol.6,(Review And Herald Publishing Association: USA)p.788   

[43] The gift is, in any case, intended for the edification of the whole church, not so much of an individual Christian what is called by many today ‘person prophecy’ is highly suspected, (David Prior,

The Message of 1 Corinthians, IVP, Leicester: England, 1997)p.243 

[44] Wayne Grudem, The Gift of Prophecy In The New Testament And Today, (Kingsway Publications Eastbourne: UK,1988)p.151 [45]Encouragement means to give support, confidence, or hope to or help or stimulate the development.

[46] Exhortation is an address or communication emphatically urging someone to do something [47] Grudem, The Gift of Prophecy,p.151 [48] David Prior,p.243 [49] David k.Lowery, The Bible knowledge commentary, (Victor Books: 1989), p.588 [50] Michael Green, To Corinthians With Love, (Hodder & Stoughton, 1989)p.76 [51] David Prior,p.243 [52] William Barclay, The Letters to the Corinthians, (The Daily Study Bible; The Saint Andrew Press, 1954)p.144

[53]  1. For the church

          i] Edification, 1Cor.14:3. To build up and strengthen the church.

          ii] Encouragement, 1Cor.14:3. To help Christians stand firm through times of trouble.

          iii] Consolation, 1Cor.14:3. To calm and comfort fears.

          iv] Conviction, 1Cor.14:24. To authenticate the Christian faith.

          v] Instruction, 1Cor.14:31.

      2. For unbelievers, 1Cor.14:24-26.

          i] Convict;

          ii] Judge. (quoted from http://www.wollongong.apana.org.au/~fin/holyspirit5.html) [54] Richard B. Hays,p.241 [55] David Prior, p. 250 [56] Charles Hodge, The First Epistle to the Corinthians, (The Banner of Truth Trust, London, 1959) p.302 [57] This may refer to all the other prophets, but as there is a special gift of distinguishing between spirits (12:10), it is more likely to refer to people who have this gift. Leon Morris, 1Corinthians, (IVP,

Leister, England,1995) p.195 [58] D A Carson, Showing The Spirit, (Paternoster Press, 1988), p.120 [59] Wayne Grudem, Gift Of Prophecy, p.60-62 [60] Kenneth Baker, The NIV Study Bible, (Zondervan Publishing House, Grand Rapids, MI USA, 1995) p.1556 [61] R.E.Harlow, 1Corinthians The Imperfect Church,(Everyday Publications Inc.1986) p.195 [62] Richard B Hays, p.212 [63] Benjamin B. Warfield was a staunch Calvinist, who served as professor of Polemic and Didactic theology at Princeton Theological Seminary New Jersey 1887-1921, in his writing Counterfeit Miracles,

tried to define that certain gifts like healing, tongues and prophecy ceased within the end of Apostolic Age. 

[64] Dr. F D. Farnell graduated in 1980 from Dallas Theological Seminary where he completed his doctoral dissertation on the subject "New Testament Prophecy: Its Nature and Duration," in which he tried

to explain that the gift of prophecy ceased within the apostolic age. [65] Wayne Grudem is professor of Biblical and Systematic Theology at Trinity Evangelical Divinity School, USA. He is the author of several books. In his doctoral dissertation he asserted that the gift of

prophecy is still present in the church but in a less authoritative form.

[66] Canon: The Canon of the New Testament was recognized by an assembly of church officials in Rome in 382 and Carthage in 397. In the first edition of Luther's Bible, published in 1534, and in

subsequent Protestant Bibles, any books of the original Christian Canon that were not present in the original Old Testament were relegated to a separate place between the Old and New Testaments. After

1826, English publication of these books, known as Apocrypha, almost entirely ceased in Protestant bibles. Microsoft ® Encarta® Reference Library 2003 [67] C.C. Ryrie, The Holy Spirit (Chicago: Moody Press, 1965), p.86 [68] John F. Walvoord, The Holy Spirit (Wheaton, Ill.: Van Kampen Press,1954), p.179

[69] John F. MacArthur, jr. Charismatic Chaos (Grand Rapids: Michigan, Zondervan Publishing House, 1992), p.99-100

[70] Montanism, also called Cataphrygian heresy , or New Prophecy a heretical movement founded by the prophet Montanus that arose in the Christian church in Phrygia, Asia Minor, in the 2nd century.

Subsequently it flourished in the West, principally in Carthage under the leadership of Tertullian in the 3rd century. It had almost died out in the 5\th and 6th centuries, although some evidence indicates that

it survived into the 9th century. (Encyclopedia Britannica, Deluxe Edition CD-Rom, 2004)

[71] Earle E. Cairns, Christianity Through the Centuries (  Grand Rapids: Michigan, Zondervan Publishing House, 1954), p.110-111 [72] Teleion [73] Kenneth Barker (Ed) The NIV Study Bible (Grand Rapids, MI 49530, Zondervan Publishing House, 1995), p.1754 [74] George Mallone, p.17 [75] David Prior, p.233-4 [76] D. A. Carson. Showing the Spirit, p.68

[77] Wayne Grudem, The Gift of Prophecy…, p.122 [78] http://www.biblestudymanuals.net/prophecytc.htm [79] George Mallone, p.18 [80] John R. W. Stott The Message of Ephesians (Leicester, Inter Varsity Press, 1997), p.106-7

[81] Ibid, p.107 [82]  “I warn everyone who hears the words of the prophecy of this book; If anyone man adds anything to them, God will add to him the plagues describes in this book. And if anyone takes words away from

this book of this prophecy, God will take away from him his share in the tree of life, and in the holy city, which are described in this book.” (NIV) [83] George Mallone, p.21 [84] Danial Bakhsh, Final Victory Over Satan, Comprehensive Exposition of the Revelation. (S. N. Printers , Pakistan: 2002), p.383-4

[85] Millard J. Erickson, Christian Theology (Grand Rapids: Michigan, Baker Books, 1995), p.893  

[86]Bishop (of Antioch) and martyr. He was one of the Apostolic Fathers of the Christian Church, and his seven epistles give important historical information about the early Church.

[87] Michael Green Evangelism in the Early Church (Grand Rapids, Mich: Eerdmans,1970),p.201 [88] K.N.Giles Dictionary of New Testament and Its Developments (Downers Grove, Illinois 60515, Leicester: England, Inter Varsity Press, 1997), p.     

[89] George Mallone,p.23 [90] Ibid, p.23-24 [91] Michael Green, I Believe in the Holy Spirit,p.171 [92] Hermas (flourished ad140), Christian writer considered one of the Apostolic Fathers, noted for his vivid description of early Christianity. According to his own testimony, Hermas was sold into slavery

as a boy and sent to Rome. There he was purchased by a woman called Rhoda, who freed him. Hermas's book, The Shepherd, is a series of revelations granted to him through two heavenly figures, an old

woman and an angel who assumed the form of a shepherd. The work is divided into 3 sections with 5 visions (on penance and doctrine), 12 precepts (on morality), and 10 parables (on principles of Christian

living). The Shepherd was widely regarded as a canonical book of the Bible until the 4th century. (Microsoft ® Encarta ® Reference Library 2003) [93] Michael Green I Believe in the Holy Spirit, p.172   

[94] Quoted in Michael Harper, As at the Beginning (London: Hodder &Stoughton, 1965), p.19-20

[95] John Knox, History of the Reformation, Vol.1, ed William Croft Dickinson  (New York: Philosophical Library, 1950), 60    

[96] Jack Deere, Surprised by the Voice of God (Easrbourne: Kingsway Publications, 1997), 72 [97] Ibid, 73 [98] Max Turner, p.316

[99] Quoted by  Andy Richardson on the subject of The Gift of Prophecy (Unknown.net document ) [100] J.I. Packer, Keep in Step with the Spirit (Leicester: IVP,1984), p.215 

[101] D. Pytches, Prophecy in the Local Church (London: Hodder & Stoughton, 1993), p.14 

[102] Wayne Grudem,  The Gift of prophecy In the New Testament  And Today ( Eastbourne: Kingsway Publications, 1988), p.143

[103] Quoted by  Andy Richardson on the subject of The Gift Prophecy (Known Net Document)

[104] George Mallone, p.38 [105] Michael Harper, Prophecy: A Gift for the body of Christ (Logos, 1964), p.8  

[106] Aslam Ziai, Article on the subject of Understanding the Bible, Which was delivered on May 8, 2004 at Christian Study Center 126-Murree Road Rawalpindi. [107] George Mallone, p.40

[108] Like the Mormons, Benny Hinn and some other Charismatics and Pentecostals who give much priority to their new revelations rather than the bible. [109] Quoted by Wayne Grudem, The Vineyard’s Response to The Standard.

[110] Charles Hodge, An Exposition Of The First Epistle To The Corinthians,p,247  

[111] Bill Patton, The Purpose & the Governance of the Gift of Prophecy (2001 PDI Worship Leaders Conference Copyright 2001 PDI Ministries, 7881 Beech craft Ave, Suite B, Gaithersburg, MD

208791)

    [112] Encyclopedia Britannica Deluxe Edition 2004 CD-ROM

[113] David L. Smith, A Handbook of Contemporary Theology, (Grand Rapids: Michigan, Baker Books, 1992),  p.227 [114] J. Wimber, Power Evangelism (London: Hodder, 1985),p.44-6

[115] “The next day Paul Cain told Pastor Tuttle that twelve other marriages in his church were in serious trouble and that the Lord would use Kevin’s repentance and Regina’s forgiveness to heal those

marriages. Two weeks later, Kevin and Regina renewed their wedding vows on Sunday morning before the whole church. After wards Carl Tuttle said to the church that other marriages in the church were in

danger, and the Lord would help them also if they were willing to repent and forgive as the Forests had done. Twelve couples rose and came to the alter of the church to receive prayer, to repent, and to

forgive each other. As far as Carl knows, all twelve of these marriages are doing well. [Jack Deere, Surprised by the Power of the Spirit, (Grand Rapids: Michigan, Zondervan Publishing House, 1996),p.209-

212] [116] Jack Deere, Surprised by the Power of the Spirit, (Grand Rapids: Michigan, Zondervan Publishing House, 1996),p.209-212 [117] Ralph & Gretchen Mahoney, (Ed). Understanding the Prophetic in the Church Toady,  ( ACTS International Edition, Apirl/May/June/2001),p.18 

[118] http://www.letusreason.org/support.htm [119] http://www.deceptioninthechurch.com/hinnflier.html [120] http://www.pawcreek.org/articles/endtimes/CultOfBennyHinn.htm [121] Personal conversation with Rev. Hezekial Saroosh at his house on 20-11-2004 [122] Personal conversation with Rev. Philip Dutt at his house on 17-11-2004 [123] Ibid… [124] Personal conversation with Rev. Hezekial Saroosh at his house on 20-11-2004 [125] Ibid… [126] Personal Conversation with a class fellow ….. [127] Michael Harper, These Wonderful Gifts, (Hodder & Stoughton: London,  1989), p.77 [128] Wayne Grudem, Systematic Theology, (IVP, Leister: England, 1998), p.1060   

 

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  v     Revised Stranded Version,   Age Software Albany, OR 97321