Apollo Gift Of Prophecy
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Apollo Gift Of Prophecy
The gift of prophecy is a miraculous act of intelligent communication, rooted in spontaneous divine revelation and enhanced by the Holy Spirit, resulting in words attributed to each and every Person of the Godhead, and therefore accepted by those who hear or read them. as absolute obligatory and true.
Evangelicals disagree as to whether this gift is limited to the founding of the Christian church or whether it still operates in the church today. The gift of prophecy remains controversial among evangelical churches, both as to the nature and duration of the gift. The Old Testament views prophecy as an act of intelligent communication carrying divine authority, although it also allows for the existence of false prophets.
The New Testament has a remarkable continuity with the Old Testament in regard to prophecy, and the writers of the New Testament consider the preaching of the prophets to be the very word of God. Thus, the New Testament seems to assume that true prophecy has always required total trust and obedience.
Old Testament
However, it is clearly expected in the New Testament that the gift of prophecy will be abolished at some point. On the one hand, continuationists believe that the gift will last until the second coming of Christ. On the other hand, cessationists believe that this gift was associated with the authority of the founding leaders of the early church and therefore has ceased to function in the church today.
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Both the nature and duration of prophecy remain controversial topics among evangelicals. That is, there is no consensus as to (1) what the prophets did when they prophesied, and (2) whether the gift of prophecy remains active throughout the church age. It is unlikely that this dispute will be resolved in the near future;
therefore the purpose of this essay is to briefly explore both the nature and duration of prophecy from the point of view of the cessationists. Scholars continue to debate the nature of prophecy. Some describe prophecy as the gift of inspired interpretation of Scripture; Meanwhile, others argue that it refers to preaching.
A popular view today defines prophecy as the act of declaring in erroneous human speech what God means. While each of these statements has had sufficient defense, none of them adequately summarizes the biblical teaching on the nature of prophetic activity. In the Old Testament, a prophet was a man or woman called by God to convey His words to his people.
Old Testament
When Israel could not hear the voice of the Lord directly (Ex. 20:18-19), God established the prophetic ministry in response to their request that the divine word come to them through human mediation (Deut. 18:16-18). ). Thus, while the Old Testament prophets performed secondary functions (intercessions; cf. Gen. 20:7; Ex. 32:30-31; Numbers 14:17-19; 1 Sam. 12:23; 1 Sam. 13
6; Jer 27:18, 37:3), their most important role was to act as representatives of the Lord. This role is well illustrated by the assignment given to Aaron in Exodus 7. There God appointed Aaron as a prophet to Moses; thus, Aaron had to convey to Pharaoh what Moses had conveyed to him.
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Just as Aaron was called to speak the words of Moses to Pharaoh, so the prophets were called by God to speak only His words to His people (Deut. 18:18-20). Given this description, it is not surprising that the OT portrays prophecy as an act of intelligible communication.
Thus, for example, when God commanded the prophets to prophesy, they were asked to proclaim the words the Lord had given them (cf. Jer. 19:14-15; 25:30 et seq. 26:12; Ezek. 3:17). , 6:2ff, 11:4-12, 13:2ff, 20:46-48; 21:2ff; Amos 7:14-17). Moreover, having received their prophetic commission, the prophets are commanded to take God's words and proclaim them to His people (cf. Isa. 6:8-9; Jer. 1:4-8; Ezek. 2:8-3:4).
New Testament
. Moreover, the opponents of the prophets did this because they heard the words of their prophecies (Jer. 20:1-2, 26:7-11, 26:20-23; Amos 7:10). Indeed, even the "prophetic" activity of false prophets included verbal communication (Deut. 13:2, 18:20-22; 1 Kings 22:10-12; Jer. 23:16). Although the prophets used symbolic acts from time to time (cf. Isa. 20:1–3; Ezek. 4:1–13, 5:1–6, 24:15–24; Hos. 1:2), even these were accompanied by divine
words that reveal their meaning. Therefore, it seems best to understand Old Testament prophecy as referring to the transmission of the word of God either orally or in writing. The authentic prophecies of the Old Testament are not only communicative acts, but always have divine authority.
Those who prophesied did so by the power of God's Spirit (Numbers 11:24-29; Joel 2:28; cf. 2 Pet. 1:20-21) and spoke the very words that God had put into their mouths. (Deut. 18:18; 1 Kings 22:14; Jer. 1:7-10; Ezek. 3:4, 3:10-11, 3:17). As a result, true prophecies were not just the words of men, but the very words of God.
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This is why prophets often began their speeches (or their books) with statements such as "thus saith the Lord," "the word of the Lord," or "listen to the word of the Lord." Moreover, since true prophecy in the Old Testament referred to the transmission of God's word by the power of the Spirit, those to whom God's prophets spoke were expected to receive their messages with reverence and confidence (Deuteronomy 18:15).
New Testament
Refusing to listen to the words of the prophets was tantamount to neglecting God's own word; therefore, those who did not listen to the prophets of YHWH were subjected to divine judgment (Deuteronomy 18:19; cf. 1 Kings 13:4, 20:35-36; 2 Kings 17:13ff; Isa 30:8-14; Jer. 29
17-19, 35:15-17, 36:27-31; 43:9-22, 44:4-6; Zech. 1:4). However, it should be noted that not all scholars consider Old Testament prophecy to be fully authoritative. On the contrary, some believe that prophecy in the Old Testament was a mixed bag; as such, even genuine prophecies could contain errors and did not always require absolute obedience.
Some turn to Numbers 12:6-8 and claim that the text makes a distinction between infallible prophecy and erroneous prophecy. Others argue that the "group of prophets" in 1 Samuel 10:5-10 and 19:20 should be understood as members of the error-prone class of prophets. Still others argue that prophets whose words are never recorded in Scripture should be considered prophesying with less authority.
However, analysis reveals that the exegetical basis of this view is unreliable at best. As for Numbers 12, it is not at all obvious that two kinds of prophecy are meant in this passage; instead, the text simply distinguishes Moses from all other prophets. Moreover, since God revealed Himself to the canonical prophets through visions, Numbers 12:6 cannot be read as referring to erroneous prophecy without questioning its authority (cf. Isaiah 1:1, 2:1, 6:1-7 Jer.
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