The Gift of Prophecy

The Gift of Prophecy in the New Testament Era
Alexander LaBrecque

The following article deals with the role of Ellen White in the Adventist community and the relationship between her writings and the Bible.

Introduction
A major problem troubling the Adventist community today is the question of the relationship of Ellen White’s writings to the Bible. What is the role of the Ellen White writings in doctrinal matters? Are these writings authoritative in the interpretation of the Bible?

Despite the difficulties surrounding the issue of Ellen White’s literacy dependency, we believe that the benefits of her ministry to the Seventh-day Adventist community warrant the recognition of her spiritual gift. Since its early days the denomination has identified Mrs. White’s gift with the gift of prophecy mentioned in the New Testament. It follows that the church’s view of her role and authority should be determined by the New Testament’s witness concerning the function of this gift in the primitive Christian church.

The gift of prophecy is one of the more prominent gifts of the Spirit in the New Testament. The New Testament contains many references to Christian prophets and prophesying, but only in 1 Corinthians 12-14 is there a comprehensive discussion of it. This article will examine the gift’s role, its nature, its operation in the Christian church, and the meaning this has for us today.

Christian prophecy
Our primary task is to define the terms ‘prophet’ and ‘prophesy’. What do these terms mean in the New Testament in regard to Christian prophecy? What was prophecy in the primitive Christian community? Was the gift limited to very few, or could all believers actually or potentially prophesy?

Christian prophecy first appears in the book of Acts, at Pentecost (Acts 2). The Spirit descended upon the community of Jesus’ disciples, and they supernaturally spoke in the various languages of the multitude that had gathered in Jerusalem from the Dispersion for this feast. In these intelligible human languages they all proclaimed the saving acts of God in the recent events concerning Jesus of Nazareth–his ministry, crucifixion, resurrection and exaltation at God’s right hand as Lord and Messiah, inaugurating the new age. Addressing the multitude, Peter explained the phenomenon they were witnessing as the eschatological fulfilment of the prophecy of Joel, that in the end time the Spirit of God would endow all his people with the gift of prophecy: ‘And in the last days it shall be’, God declares, ‘that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophecy, and your young men shall dream dreams: yea, and on my menservants and my maidservants in those days I will pour our my Spirit’. To this, Peter added for emphasis: ‘and they shall prophecy (Acts 2:17,18).

This suggests that all believers have at least the potential for ‘prophesying’. The content of what the disciples uttered while prophesying–’the mighty works of God’ in Jesus Christ (2:11)–also suggests the kerygmatic (gospel proclamation) element in Christian prophesying. The kerygmatic function of the Christian community as a whole is expressed by Peter himself in his First Epistle: their role as God’s elect people is to declare His saving acts (1 Pet 2:9).

Another indication that Christian prophecy is a potential activity of any believer, is Paul’s exhortation to the Corinthians to earnestly desire to prophesy (1 Cor 14:1,5,39). That prophesying was a common manifestation in the Christian community is suggested in 1 Cor 11:4,5: ‘any man who prays or prophesies…any woman who prays or prophesies…’ The possibility of all members of the congregation prophesying is suggested in 1 Cor 14:24, 25: ‘if all prophesy…’ Acts 19:6 alludes to congregational prophecy at Ephesus: ‘The Holy Spirit came on them, and they…prophesied’.

On the other hand, not all believers were considered ‘prophets’ (1 Cor 12:29). In Acts, Luke limits the designation ‘prophet’ to certain influential leaders in the Christian community (cf Acts 15:22,32). That Luke notes that certain persons were prophets suggests that this was a title reserved to those for whom prophesying was recognised as their particular function (Acts 11:27f; 13:1; 15:32; 21:9f). Paul also speaks of prophets as though they were a limited group within the Christian community (1 Cor 12:10,28; Eph 4:11). From this it may be concluded that there were both established prophets and other believers who occasionally prophesied.

But what was the extent of their authority? Is it equal to that of the Bible writers.
The finality of the apostolic witness
The progressive nature of the Old Testament’s redemptive history presupposes and anticipates the time of consummation when God’s salvific and covenantal purposes will be fulfilled. To this day the Old Testament prophets longingly look: ‘Behold, the days come, says the Lord, when I will make a new covenant’. When the Messiah would come, bringing redemption and liberty to his people, there accordingly would be a greater era of revelation. The Old Testament prophets repeatedly speak of the coming Messianic Age as greater than the Exodus event, when God revealed himself by mighty saving acts and propositional communication (Isa 43:18,19; Jer 23:5-8; 31:31-34).

The faith of the primitive Christian church is that in Jesus Christ the new age has come. The New Testament writers bear witness that in Jesus the redemptive history of the Old Testament has met its fulfilment and completion. In the doing and dying of Jesus Christ all the terms of God’s covenant, requiring obedience unto life–but death for the transgressor–have been fulfilled. In Jesus of Nazareth God has Old Testament Scriptures and the teaching of Christ and the apostolic kerygma and teaching embodied in the New Testament constitute the only authoritative rule of faith and practice once for all time delivered to the Christian church. What, then, has been the function of those Christians who have possessed the gift of prophecy mentioned in the New Testament?

The function of Christian prophecy
Earlier we saw that Christian prophesying is kerygmatic, proclaiming the gospel of God’s saving acts in Jesus Christ (Acts 2:11,18). Christian prophesying may contain a predictive element and sometimes does (Acts 11:27f; 21:10f). More often the work of Christian prophets in the New Testament is of a practical nature and effect. Its operation in the church may designate the appointment of a believer to a particular ministry (1 Tim 1:18; 4:14). In 1 Cor 14:3 prophesying is declared to be for the church’s ‘upbuilding and exhortation and consolation’. Exhortation is the particular work of the prophets in Acts 15:32: ‘Judas and Silas, who were themselves prophets, exhorted the brethren with many words and strengthened them’ Through the ministry of this gift the believers are instructed, learn, and are encouraged (1 Cor 14:19,31). This may include the exposition of Scripture. The roles of the teacher and the prophet are so similar in some respects that at times it is difficult to make a distinction, but a comparison of 1 Cor 12:8-10, 28 and 14:6 suggests that whereas the content of the prophet’s work can be described as ‘revelation’ and ‘prophecy’, the presentation of ‘the word of knowledge’ is the teacher’s task.

Prophecy at Corinth
As stated before, 1 Cor 12-14 contains the only comprehensive discussion in the New Testament of Christian prophets and prophesying. Chapter 14 in particular reveals much concerning the actual operation of this gift among the assembled congregation. Before we consider this passage further, however, let us briefly consider the historical context.

The Corinthian church had been established by Paul in c. AD 50-51 during his second missionary journey. The original Corinthian believers were Jews, but now the majority were of Gentile background, Paul laboured there for eighteen months before departing (Acts 18:1-11). A probable date for the writing of 1 Corinthians would be AD 55-56. During the four years that had elapsed, several major problems had arisen in the church, concerning which Paul had been informed.

In this epistle he addressed himself to those issues. There were schisms in the church (1:10-4:2); fornication and adultery (5:1-12; 6:12-20); lawsuits against fellow believers (6:1-11); questions regarding marriage and celibacy (7:1-40); abuse of Christian liberty (8:1-11:1); problems in the worship services and regarding the use and abuse of spiritual gifts (11:2-14:40); false teachings denying the future resurrection of believers (15:1-58).

From the nature of the problems, it appears that most, if not all, may have stemmed from the congregation’s Gentile element. In regard to our particular concern (the issue concerning spiritual gifts), this is evident from Paul’s opening statement in chapter 12. Spiritual manifestations bearing an affinity with those of the heathen cults in Corinth were being sanctioned as the workings of the Spirit of God (12:1,2). Persons who claimed they were speaking under the power of the Spirit were blaspheming Jesus (12:3). Some who claimed they were ’spiritual’ (14:37), or super-Christians, exalted themselves above others who did not have as outstanding an experience to glory in (12:21; cf. 2 Cor 11:5,20). It is in this context that Paul set forth the principle that love must govern the use of all charismatic gifts (13:1-13).

Unintelligible glossolalia (apparently different from the gift of intelligible languages in the book of Acts, and perhaps no different from that found in the Bacchus and Cybil cults at Corinth) was a major problem. This is evident from Paul’s subtle yet determined downplay of tongues (14:39). In chapter 14 Paul tactfully discouraged it by promoting the greater desirability of prophesying (which is truly edifying because it conveys rational content, in intelligible speech) and commanding guidelines limiting the practice of glossolalia in congregational worship.

When the congregation assembled for worship the following order was to be observed, that the service may be for the edification of the church. No more than two or three glossolalists may speak, each in turn, and only if it can be interpreted by someone in the congregation (14:26,27). Otherwise, they are to remain silent (14:28). Thus Paul effectively controlled the glossolalia problem.

It is in this context that the apostle establishes guidelines concerning those who prophesy (14:29ff). Even prophesying must be done in an orderly manner. Paul suggests that ‘two or three prophets speak’. That he omits ‘at the most’ (cf. 14:28) indicates that the number of those who prophesy is suggestive, whereas for glossolalia, it is a definite limit. While the prophet speaks (one at a time), ‘the others’ are to judge (diakrinetosan) what is said’ (14:29). In 12:10 some are said to have a gift of ‘discernment (diakriseis) of spirits’. ‘The others’ may be those with this special gift; or, they may be other prophets in the congregation; it may be the members of the congregation in general who are referred to.

The particular need for such ‘discernment’ concerning what is prophesied, may be because some who claimed to have a message denied certain aspects of the faith. We have already seen that charismatic enthusiasts had cursed Jesus while in an ecstatic state, and that their experiences may have been similar to those in certain Corinthian cults (12:2,3).

But the need for ‘discernment’ extends to the utterances of the orthodox Christian prophets as well. In Rom 12:6 Paul declared that those who prophesy are to take heed that they do so in accordance with the apostolic kerygma and teach: literally, ‘in agreement with the faith’, i.e., the Christian faith (Greek, kata ten analogian tes pisteos). The ultimate responsibility to test what is said by someone prophesying rests upon the congregation. Concerning this, John addressed believers: ‘Beloved, do not believe every spirit, but test the spirits to see whether they are of God; for many false prophets have gone out into the world’ (1 John 4:1). Believers themselves are to judge prophesyings. But not merely the person is to be judged to determine whether one is a true prophet or not; even the utterances of one who has been recognised to be of God are to be tested, for it is possible that even a true Christian prophet might ignorantly express something not in harmony with the apostolic faith (Rom 12:6). To the Thessalonian believers who had apparently grown leery of prophecy because of bad experiences with it, Paul gave the admonition: ‘Do not quench the Spirit, do not despise prophesying, but test everything; hold fast what is good’ (1 Thess 5:19-21). The congregation (believers) is to test all prophesying by the Scriptures and the apostles’ teachings.

As much as Paul encouraged the prophetic gift because of its potential benefit, guidelines were needed to prevent abuses. ‘If a revelation is made to another sitting by, let the first be silent’ (14:30). If someone else had something of edification to impart, the first was to draw his presentation to a close. ‘For you can all prophesy one by one, so that all may learn and all be encouraged’ (14:31). This may express more than merely that there is to be a change in speakers. It may suggest congregational prophecy; that potentially all believers in the congregation have the ability to prophesy, although only a few may do so at a meeting. Whatever the meaning of ‘prophesying’ in 1 Corinthians, it was as common and as frequent an exercise as prayer (cf. 1 Cor 11:4,5). The change in speakers would benefit the whole community as others could contribute. That Paul suggested two or three speakers, may indicate that in the current abuses a charismatic enthusiast might dominate an entire meeting with his prophesying!

Charismatic abuses at Corinth were not confined to glossolalia. Prophesying had become as much of a problem. By these corrective measures both could be controlled.

Prophets beyond the apostolic era
The full and complete witness of the apostles to the Christ event, ‘the faith which was once for all time delivered to the saints’, has been inscripturated in the New Testament. The other gifts of the Spirit–including the gift of prophecy–are to be manifested in the Christian church until the end of time at the Lord’s return (1 Cor 13:8-10; Eph 4:11-13). But many Seventh-day Adventists hold the view that the gift of prophecy was absent from after apostolic times until 1844, or that if the gift did appear before 1844, we have no record of it. However, as F.F. Bruce observes in his commentary on 1 and 2 Corinthians in The New Century Bible:

‘Prophets were active in many of the churches until well into the second century. The Didache gives them an honoured place: Ignatius was subject to prophetic ecstasy; the Shepherd of Hermas, itself the composition of a Christian prophet, indicates that prophets were known in the Roman church, and Justin Martyr, towards the middle of the century, can claim that “prophetic gifts remain with us even today”‘ (Dialogue lxxxii.l) (p.137).’

Other second century Christians who had the prophetic gift include Polycarp, bishop of Smyna and a disciple of the apostle John, and Melito, bishop of Sardis, Irenaeus, bishop of Lyons, testified to visions and prophetic communications among Christians.

A.G. Daniells, the former Seventh-day Adventist General Conference president, devoted over fifty pages in his book, The Abiding Gift of Prophecy’ to tracing the innumerable manifestations of the prophetic spirit from the second century on through church history to the Reformation and post-Reformation eras. Daniells even refers to the great Protestant Reformers and other Christian teachers as ‘inspired leaders’, ‘under God’s inspired leadership’ (p.223), concurring that ‘it has been confidently declared by Christian writers and historians that the prophetic gift appeared among them at divers times and places’ (p.224).

Seventh-day Adventists would never ascribe doctrinal authority to the writings of Ignatius, or Polycarp, or Luther, nor regard their interpretations of Scripture as normative. Is it not inconsistent for us to so regard Ellen White’s writings? Ought not her writings, as well as those of other Christian prophets, stand on their own merit, and only insofar as they are found to be in harmony with the Bible? Ought we not continually test the writings of Ellen White, as we would these other authors, by the Bible, and believe only what is in harmony with Scripture?

Conclusion
According to the New Testament, prophetic gifts are to be subject to apostolic authority (1 Cor 14:3). The genuine prophetic gift can be abused (1 Cor 13:2; 14:29ff). Since even a true Christian prophet may err from sound teaching (Rom 12:6), all prophetic utterances are to be tested by the apostolic kerygma and teaching, now recorded in Scripture; this is the responsibility of believers themselves (1 Cor 14:29; 1 Thess 5:20,21). This gift is not always accompanied by extraordinary manifestations, nor is the gift confined to one person. Rather, the gift was quite common in New Testament congregations. Since Christian prophecy is kerygmatic, the gift of prophecy may be at work among us whenever the apostolic gospel is proclaimed in the power of the Spirit (Acts 2:11,18; 1 Pet 2:9; 1 Cor 14:24,25).

Through the ministry of Ellen White, the Holy Spirit has edified the Seventh-Day Adventist community, even as he has blessed the entire Christian church in all ages through believers who proclaim his truth in the Scriptures. Through the Lord’s many messengers, the Spirit has comforted his people, and has brought to their attention the Word of Scripture. But all teaching, from whatever source, must be tested by that Word; for in Jesus Christ and the apostles’ witness to his great and complete saving act, the fullness of God’s revelation has come. That word is clear, and without need of an ‘inspired interpreter’; it is complete; it is all-sufficient. Scripture alone must be our rule of faith and practice, our only doctrinal authority.