JDM Prophetic Ministries

     Introduction

     Doctrinal premise

     Defining prophecy, prophet, prophetic, gift of prophecy, & prophesier

     New Testament prophecy & its purpose

     Prophecy & the first-century church

     Prophecy & the sufficiency of Scripture

     The validity and continuity of prophecy is a major discussion in Christianity today. Wonderful Christians of all spiritual cultures are stanced on various points of the opinion spectrum. JDM unequivocally and unapologetically believes in, practices, and experiences prophetic ministry. This page, then, is devoted to presenting you with a firm biblical basis for JDM's joyful conviction and celebration of contemporary prophecy. May you read the following with open Bible and open heart under an open heaven.      

     It is necessary for me to establish the premise on which JDM's doctrinal position concerning prophecy is founded. Since there are numerous foundations on which one can indoctrinate, I feel this statement is important.      

     Not eschatology Many practitioners of prophecy suggest prophetic activity is reviving and increasing because we are in the last days. This, they say, is simply the Lord pouring out His Spirit in great measures and manifold expressions to reach every nation with Christ in mankind's final hours. I agree wholeheartedly with this. Prophetic gifting never left the church, but the church left the prophetic gifting. In these final seasons of human history, the church will rediscover herself in many ways, making her the most potent of forces. Though I see it in Scripture, prophecy in eschatology is not my doctrinal premise.

     Not history Church history shows ongoing prophetic activity. Supporters point to numerous historical records that show prophetic words being spoken with accuracy and power. Even Charles Spurgeon is included. Jack Deere's Suprised By The Voice Of God has an excellent chapter documenting genuine prophecy throughout church history. Though these records are true and easily verifiable, and though they enhance prophecy's case, prophecy in church history is not my doctrinal premise.       

     Not experience Prophecy supporters often wave around the endless testimonies of prophecies spoken with phenomenal and verifiable accuracy. These genuine utterances, they say, certify the gift's reality and presence in the church, greatly invigorate the hearers spiritually, and glorify Christ. I agree. Though demonic spirits can certainly create true prophecies (Deu 13:1-3, 2Th 2:9), it is laughable to suggest every single solitary one of these words were/are satanically manufactured. We cannot deny the rapidly growing number of such testimonies among born-again, Bible-believing, Christ-loving Christians of all denominational shades, genders, ages, and nationalities. Though this be true, genuine experience is not my doctrinal premise.     

     Doctrinal premise: Bible study The rock solid foundation for indoctrination is Bible study...analyzing the corpus of passages pertaining to prophecy, and, interpreting them responsibly with six common-sense keys. This is not merely an intellectual endeavor though. God forbid we become smart, but unspiritual. This is Bible study alongside prayer and fasting, beckoning the Holy Spirit to light up the process with understanding. The entire interpretive process is evolutionary, the doctrinal picture developing and coming together over time. Scripture is a puzzle with many pieces, verses, and concepts. Here are six interpretive keys I've found helpful to put the puzzle together:

     (1) Scripture must be interpreted constructively...This means analyzing the construction of a passage, or looking at it microscopically. It means identifying key words, word order, sentence structure, and Hebrew or Greek considerations. Passages must be studied slowly and thoroughly. Many miss the meaning of certain scriptures by looking at them superficially, too quickly, or haphazardly.

     (2) Scripture must be interpreted contextually...This means analyzing the environment of a passage. All scriptures are embedded in a particular environment, and this environment must be understood. There are three contexts we must look at: immediate (chapter or section), larger (book), and historical (historical/cultural circumstances). Isolation intepretation warps the doctrinal picture.   

     (3) Scripture must be interpreted contemporaneously...This means analyzing a passage in light of other biblical books written around the same time. For example, Haggai and Zechariah were contemporaries, therefore, their writings will illuminate one another in a unique way. They will reflect the same divine workings and revelations of that particular season. If a writer has no clear contemporaries, we must then go to the next writer closest in time and keep expanding from there (backwards and forwards). This honors the fact that God works seasonally and sequentially.        

     (4) Scripture must be interpreted covenantally...This means analyzing a passage in light of the covenant or dispensation in which it was written. Not every single passage can be interpreted and applied uniformly. If so, we would have to sacrifice animals and stone disrespectful children while taking the Lord's Supper and walking on streets of gold! There is a covenantal and dispensational discretion we have to use when interpreting.    

     (5) Scripture must be interpreted comprehensively...This means harmonizing a passage with any and every other truth in the Bible. In other words, making sure the interpretation does not contradict any other scriptures beyond the subject being studied.      

     (6) Scripture must be interpreted communally...This means analyzing a passage in light of how the Christian community as a whole has interpreted the passage. It means considering the insights and comments of other Spirit-filled Bible students, including those of a differing shade. In the spirit of honest research, and humbly recognizing our fallibility, we must consider every possibility on the interpretive spectrum. Denominational bias, hang-ups, and programming have no place in understanding God's Word.

     I have sought to create a doctrinal construct concerning prophecy on the foundation of responsible, intelligent, common sense, prayer-filled, spiritual Bible study. Other elements like eschatology, history, and experience will only substantiate the biblical basis.             

     What is prophecy? Is it the Christian version of palm-reading or fortune-telling? Is it castigating society for its ills and injustices? Is prophecy really divine messaging? If so, in what way? What is a prophet? What does it mean to be prophetic? 

     In the most general sense, Scripture presents prophecy as supernaturally-initiated human communication. In other words, human communication inspired by a paranormal influence outside the communicator himself. Scripture often contrasts two overarching types of such communication: "true" prophecy and "false" prophecy. It also refers briefly to a type of "neutral" prophecy.

PROPHECY 

     True prophecy is human communication initiated by the one true God (2Pet 1:21), for the purpose of expressing His immediate heart, mind, and will upon the earth to people (Am 3:7). 2Peter 1:21 is the perfect scripture expressing this definition. Some noticeable characteristics of true prophecy are unusual relevance, penetrating perceptiveness, perfect timeliness, emotional impact, felt authority, and harmony with God's attributes. True prophecy means two very different things in the Old Testament and New. This difference is fully explained in the OT & NT PROPHECY page.             

     False prophecy is human communication initiated by Satan and demons, done so in a malicious attempt to draw people away from the one true God (Jer 23:13, Mt 7:15). Because I've devoted an entire page to false prophecy, I will not go into anymore detail here. Like true prophecy though, its false counterpart means two different things in the Old Testament and New.

     Neutral prophecy is human communication that is neither divine nor satanic, but nonetheless possesses highly compelling and inspirational qualities (Ac 12:21-23, Tit 1:12). We see neutral prophecy in Titus 1:12, where Paul quotes one of the "prophets" from Crete. He is referring to Epimenides, a Cretan poet and orator who lived around 600BC. In first century Greek culture, it was common to refer to poets and orators as "prophets", since their communication ability was so awesome. Many believed they were supernaturally-inspired, while some simply recognized their ability and called them "prophets" loosely in honor of that ability. Public heralds or proclaimers were governmental messengers authorized to make announcements to the public; they also were referred to generically as "prophets". Even today some refer to social reformers, powerful communicators, or inspiring visionaries as "prophets". Scripture is more concerned with the true and false brand.

PROPHET

     A prophet is a servant of God appointed by Him to prophesy regularly and have a recognized leadership role among His people (2Chr 20:20, 1Co 14:29, 12:28,29, Eph 4:11). Prophets continuously receive and report God's immediate messages concerning the past, present, or future. They possess a natural and supernatural ability to perceive farther, quicker, clearer, and more specifically than the average believer, and they are compelled to communicate what they perceive (Jer 20:9, Am 3:8, 1Co 14:29). They are much more than just "perceptive", which anyone can be. They are remarkably perceptive in a supernatural way, exceeding the typical keen person. Perception styles vary from prophet to prophet. 

     From the very beginning of time God has used certain faithful followers to be His prophets. Abel, the fourth human on the earth, was a prophet (Lk 11:50,51). All throughout the Old Testament era God used prophets (Lk 11:50,51). During the first-century church God used prophets (Ac 11:27, 13:1, 1Co 12:28, Eph 4:11). And up until the very end of time He will still be using prophets (Rev 11:3, 18:20, 19:10). True prophets, then, are servants of God appointed by Him to prophesy regularly and have a recognized leadership role among His people.

     Contemporary, New Testament prophets are to have a normalcy like anyone else. They do not wear animal-skins, live in the wild, eat bugs, never shave, walk with a staff, smell funny, wear cardboard signs of gloom-n-doom, and talk in King James English--at least they shouldn't. The average person is apprehensive of prophet-types because of such Old Testament personas and present-day religious weirdos. Keep in mind, Jewish prophets ministered within Jewish cultural idiosyncrasies, during an ancient time-period, under Mosaic law, for the ultimate purpose of establishing the Old Testament Scriptures. Also keep in mind, weirdos exist in every area of life, not just the religious and mystical.

     Contemporary, New Testament prophets are much different, at least the mature. They minister within a multi-ethnic global culture, during a modernized era, under a grace covenant, and for the ultimate purpose of invigorating the church through Spirit-initiated, situational messages. Today's prophets should be as winsome as a friendly evangelist, warm pastor, or approachable teacher. The validation of a true prophet is not in his or her ability to be weird, hyperjudgmental, alienating, antisocial, or "out there", but rather in the undeniable precision, authority, and God-effect of their words on people.

     The burden of the Lord  Perhaps the greatest hallmark of a prophet is what Scripture calls "the burden of the Lord". Prophets carry one or more very specific burdens from the Lord. These burdens are weighty concerns preoccupying the Lord's heart, concerns that the prophetic communication addresses and seeks to resolve. These prophetic burdens can last for days, months, or years, until the word accomplishes its purpose, or the concern is resolved, or the Lord discharges that prophet from his communicative responsibility.

     The Old Testament Hebrew word for "burden" is massa. It can refer to a physical burden, something carried by an animal (Ex 23:5) or person (Jer 17:21,22). It can refer to a responsibility/stewardship (Num 11:11,17) or emotional preoccupation (2Sam 15:33). It can even refer to a financial obligation (Neh 10:31) or sin (Ps 38:4). Of the sixty-six times massa is used, thirty refer to the burden of the Lord, or a weighty concern God wants addressed and resolved (2Ki 9:25, 1Chr 15:22,22,27, 2Chr 24:27, Pr 30:1, 31:1, Isa 13:1, 14:28, 15:1, 17:1, 19:1, 21:1,11,13, 22:1, 23:1, 30:6, Jer 23:33,33,34,36,36, 38,38,38, Eze 12:10, Nah 1:1, Hab 1:1, Zec 9:1, 12:1, Mal 1:1). Interestingly, the massa can even be communicated in song (1Chr 15:22,27 KJV "song"). Sometimes massa is translated in our English Bibles as "oracle" or "prophecy" or something similar, therefore we can miss the rich "burden" connotation without deeper study.

     Though the New Testament does not specifically use the phrase "burden of the Lord", we can deduce it from a few passages. Consider Agabus and the weighty message he carried concerning the severe famine to come. It would affect the entire Roman world and his own church family in Judea (Ac 11:27-30). He traveled all the way from Jerusalem to Antioch to deliver the message. And how about the weighty message he carried about Paul (21:10,11)? Again Agabus traveled from Judea, this time to Caesarea, to deliver the word. We read of Agabus prophesying, but we do not read of his own feelings, reactions, and heaviness in the prophetic process. We can be certain though, Agabus possessed the burden of the Lord in both situations, and I'm sure many others.      

     Why a burden?  Prophets are indispensable to God's program. We need them. We need their disclosure of God's attitude in the moment. They were God's exclusive representatives in the Old Testament (2Pet 3:2), they head up the important ministry lists in the New Testament (1Cor 12:28 and Eph 4:11), they directly engage the evil system of "Babylon" (Rev 18:20), and they declare the gospel testimony of Christ in astutely Spirit-led ways (19:10). Consequently, God must burden and stress the very personality of His prophets with His weighty messages to ensure their delivery. The prophetic burden enables the prophet to override fear and reluctance to speak with superhuman confidence (Jer 20:9, 1:17), to intercede with astonishing results (1:9,10), to push through and surpass all opposition (20:7-13, 1:18,19), and to do whatever is within his capacity to accomplish the burden's initiative (1:9,10). The burden drives him.

PROPHETIC

     Prophetic means resembling a prophet or prophet-like. Moses wished that all of God's people would be prophetic (Num 11:29); he uses the term prophets here loosely to mean "prophetic", since he knew not all of God's people are to be official prophets (1Co 12:29). Joel prophesied a day would come when God's family would be filled with prophetic believers (Jl 2:28,29), referring to the church age. Therefore, the New Testament church as a whole and every single Christian in it has some prophetic ability because of the indwelling Holy Spirit. This is what Moses and Joel were getting at, every believer filled with and led by the Spirit in what they say in ministry to others (Eph 5:18,19, Col 3:16). This is also the intent of Peter's statement in 1Peter 4:11: If anyone speaks, he should do it as one speaking the very words of God. Not official prophets, then, but prophetic. Some refer to this as the "Spirit of prophecy" versus the gift and call to be a prophet.  

     Every Christian can (and should) experience occasional burdens and messages from the Lord. Any Christian who walks close enough with Christ will experience these intermittent prophetic moments. This is the joy and glory of being a New Testament saint! However, only some have the actual gift and call to be official prophets (1Co 12:29). Prophets prophesy continuously, not intermittently (Ro 12:6, 1Co 14:29) with steadily increasing precision and authority, and, they carry one or more distinct burdens from the Lord that have much greater weight in His local, national, or international program.

GIFT OF PROPHECY

     The gift of prophecy is an ongoing manifestation of the Holy Spirit within a Christian (1Co 12:7,10), compelling him/her to prophesy regularly (Ro 12:6, 1Co 14:39). The presence of the gift does not automatically assume one is a prophet, as Paul made a distinction in 1Corinthians 14:37 between “a prophet” and one who is “spiritually-gifted”. Certainly both have the gift, the difference being the prophet has proven spiritual maturity, reliable prophetic accuracy, and governmental recognition.

PROPHESIER

     The term prophesier is a very generic term used by some to mean “one who prophesies”. The term makes no distinctions whatsoever as to who exactly is prophesying, whether a mature prophet or a prophetically-gifted baby Christian or even a false prophet. It is simply a generic term like "leader" or "worker".   

     New Testament prophecy is the communication of situational messages from God that invigorate the church. 1Corinthians 14:3 summarizes its purpose: "But everyone who prophesies speaks to men for their strengthening, encouragement, and comfort." We could summarize in one word: invigoration. Though certain prophetic purposes have changed from Old Testament to New, invigoration is the unchanging essence of all true prophecy of all ages.

INVIGORATION, BUT NOT INSCRIPTURATION 

     The two epochal offices--Old Testament prophets and New Testament foundational apostles--were responsible for the colossal task of inscripturation (establish Scripture). Together, they received, reported, and recorded the eternal Scriptures for all generations. New Testament prophecy is different from these two groups. Even in the first century, it had a different purpose: invigoration. Through Spirit-guided, situational messages, it stimulates, animates, and vitalizes the church. It did not and does not give new dogmatic additions to the Bible. It was/is practical and functional, but it was not/is not doctrinal or canonical. Every single example of non-apostolic New Testament prophecy (that is specified enough) shows this (Ac 11:27-30, 13:1-3, 15:32, 21:4,10,11, 1Co 14:3,31, 1Ti 1:18, 4:14).

     New Testament prophecy is the ever-present, ever-practical, and ever-personal Holy Spirit communicating with situation-specific relevance. The true Spirit of prophecy will never undermine or violate Scripture; He will only speak to specific situations. This highly practical divine messaging greatly ignites the church as it experiences firsthand God's incredible nearness. New Testament prophecy invigorates the church in five main ways:  

     Invigoration through encouragement One way the prophetic word invigorates is through spiritual and emotional refreshment, or encouragement. God knows exactly what we need to hear, and when, and how, and through whom, to keep us alive in painful times. We see this in Acts 15:32. Judas and Silas, themselves prophets, said many things to encourage the Antioch church. However, Luke stresses that they were prophets. In other words, their encouragement was not merely uplifting Christian speech, rather, it had a remarkable relevancy, insight, and impact that could only be divine. New Testament prophecy invigorates through such Spirit-contrived encouragement.

     It is important to note that encouragement through the gift of prophecy is different than the ordinary gift of encouragement/exhortation (Ro 12:8). The ordinary encouragement gift is verbally comforting and motivating another through uplifting and affirming words. Prophetic encouragement is doing the same except with a noticeably higher level of Spirit-guided insight and impact.   

     Invigoration through developmental foresight The prophetic word invigorates by providing developmental foresight and vision. Prophetic Christians have an uncanny ability to see the next step in a person's spiritual development. This is what I call developmental foresight. For Christians, churches, and ministries to mature, they need light from the Lord as to their next growth step (Jas 1:2-8). 1Corinthians 14:3 shows prophecy as being able to edify, which literally means "build". Jeremiah 1:9,10 also show prophecy as being able to "uproot and tear down, destroy and overthrow, build and plant". A Christian cannot and will not spiritually build themselves without knowing where to put the next brick! The prophetic word is one of several tools God occasionally uses to illuminate this next step in the building phase.

     How relevant and symbolic is 1Chronicles 28:11,12,19? Through the prophetic writings of David, Solomon's magnificent temple was developed and built. And Ezra 5:1,2, 6:14? Through the prophesying of Haggai and Zechariah, the restored temple was developed and built. Paul's words in 1Corinthians 14:3 and Ephesians 4:11-16 concerning prophecy reflect this. The building, however, is no longer wood and stone, but the human church of God. The Scriptures give us the general how-to's of this building process, while the Spirit gives us the specifics. Sometimes He gives them through prophetic speech.   

     It is important to note that this developmental foresight through prophecy is different than the word of wisdom (1Co 12:8). The word of wisdom is formulated through gifted observation and analysis. The prophetic word is formulated by revelatory perception. Though both gifted persons may arrive at the same developmental foresight, they will arrive there through different means--the wisdom Christian through observation, the prophetic Christian through revelation.      

     Invigoration through guidance One of the most wonderfully invigorating aspects of prophecy is when it provides much-needed guidance. All Christians are in need of the Lord's personal, practical guidance: where to live, where to work, who to marry, where to serve, who to trust, where to invest, how much to give, what to say, when to stay, when to run. The Bible was never intended to cover such specifics; it only provides general principles, parameters, and precepts. There would be no end to the Bible if it did! There would need to be a Table of Contents with your name, and everyone else's, in it! Practical guidance is the domain of the Spirit. Even when we are seeking and depending on Him daily, sometimes we can still be uncertain concerning the best path. And, sometimes He will show up at our crossroad with prophetic guidance from a friend, speaker at church, or prayer group. We know it is truly from God because it hits  deep within and fits perfectly like a missing puzzle piece. Maybe it confirms a scripture we've been reading, a thought we've been contemplating, a sermon snippet that stuck to us, or a certain comment someone else made. At other times we have to weigh it and wait for surer confirmation. At any rate, sometimes the Lord chooses to use prophetic guidance to invigorate us toward the best path. Acts 13:1-3 shows prophetic guidance quickening Paul and Barnabas to their first journey.

     Invigoration through preview Finally, New Testament prophecy invigorates by previewing the future to provoke action in the present. This is the predictive/foretelling branch of prophecy. Acts 11:27-30 shows Agabus previewing a coming famine, provoking practical preparations in the present. Acts 21:4 is a partially inaccurate word, though its original intention was Paul's preparation for hardship in Jerusalem. They told Paul not to go. They correctly previewed trouble for Paul there (21:10,11), yet they incorrectly assumed he was not to go (20:22,23). This revelation was intended to prepare Paul spiritually, mentally, and emotionally for troubles to come, but it was not intended to forbid him from going. 1Timothy 1:18 and 4:14 show some type of prophetic preview concerning Timothy's ministry, though we are given no specifics. Paul used the prophecies as a provocative agent in Timothy's preparation (4:11-16).

     What a beautiful gift! A gift that quickens, stimulates, ingites, provokes, animates, and invigorates in a variety of ways. A gift that reminds us that God is ever so close, ever so practical, and ever so expressive. Could it be that many churches today need a fresh outpouring of the prophetic spirit? Could it be that the letter of the law is withering some of our brethren, as they try to serve God with truth but without Spirit, a Spirit who loves to prophesy (1Th 5:19,20)? What would happen if our dry and withering churches tasted the Spirit's life-giving prophetic encouragement, developmental foresight, penetration, guidance, and preparation? Would valleys of dry bones turn into armies of living warriors? Though certain prophetic purposes have changed from Old Testament to New, invigoration is the unchanging essence of all true prophecy of all ages. Could God be saying today, "Prophesy to these bones! I will make breath enter you and you will come to life!"?     

     Prophecy played a central role in the early New Testament church. It was highlighted at the church's birth, even before the gospel was presented (Ac 2:14-39, esp v17,18). This is not to say, of course, that prophecy in and of itself is more important than the saving gospel, but it is to say that God has a very high opinion of prophetic workings.

     Many new things needed to be established in the baby church: new doctrines of grace, new ordinances, new spiritual perspectives, new leaders, and many more. Prophetic ministry included. We can see how the Holy Spirit systematically, and with brilliant strategy, worked to establish prophetic ministry in the early church. By establishing prophetic ministry in five key places and ways, prophecy would consequently flourish all over the evangelized world.  

     (1) Prophetic ministry in Jerusalem Prophecy surfaces in the baby church for the first time in Acts 11:27. Here we see a prophetic team doing itinerant ministry. Presumably, Agabus was their leader and chief prophet (v28, 21:10,11), continuing the Old Testament prophetic tradition of leader and trainees (1Sam 19:20, 2Ki 2:15). The fact that this is a group of prophets, itinerant, and coming from Jerusalem (the apostolic center), tells us there was a divine strategy and urgency in establishing prophecy at this locale. The Jerusalem church was definitely the main distributor of God's first-century program. (Judas and Silas were probably a part of Agabus' team, since they were prophets from Jerusalem also. Ac 15:27,32) 

     (2) Prophetic ministry in Antioch Prophets appear again in Acts 13:1, at another important locale, Antioch. Here, Paul and Barnabas are prophetically quickened to their first missionary journey (v2). Again we can see prophets and prophecy being established at another major spiritual distribution center. 

     (3) Prophetic ministry in Ephesus Prophecy does not appear again until Acts 19:6 (other than 15:32 at Antioch), where the Ephesian church-plant receives the Holy Spirit and prophesies. This church goes on to become yet another important first-century Christian center. Paul's letter to the Ephesians some eight years later confirms prophecy's high leadership role (Eph 4:11). Prophetic ministry continued strong in Ephesus, even until the end of Paul's life. Timothy received prophecies there regarding his calling and future (1Ti 1:18, 4:14).   

     (4) Prophetic ministry in Corinth Prophecy appears again significantly at Corinth, the fourth major Christian center and global intersection (1Co 11-14). Paul says much here about prophecy and its leadership role (12:28), inferiority to love (ch13), and practical operations (ch14). Even in the midst of abuses Paul urged prophecy's importance and correct use (14:1,29-32,39,40). 

     (5) Prophetic ministry in Caesarea with Phillip Acts 21:8,9 presents an interesting passage concerning God's brilliant strategy for prophecy's expansion. Phillip the Evangelist is a key church leader, also mentioned in chapter 8 for his glorious ministry that turned Samaria upside down. He had four daughters, whom Luke says, prophesied regularly. They were prophetesses. Phillip's proximity and exposure to such continuous prophecy in his own family gave him, no doubt, an excellent understanding of prophetic ministry. This understanding he carried with him and distributed wherever his evangelistic itineracy led him. Thus, through this flourishing prophetic ministry around this major itinerant leader, New Testament prophecy further disseminated and spread.

     Through these five distribution centers we can see how God established a fully functioning New Testament prophetic ministry. The example and influence of these five centers would trickle down and permeate the entire evangelized world.

     Other passages highlighting prophecy Several other passages show us vibrant New Testament prophetic ministry. We see the believers at Tyre telling Paul "through the Spirit" not to go to Jerusalem (Ac 21:4). Their words were partially inaccurate, but this is addressed more fully in other sections and pages. Paul refers to the prophetic gift in his letter to the Roman church, urging its use (Ro 12:6). The baby Thessalonian church had some negative experiences with prophetic abuse and falsity, but Paul nonetheless urged them to not throw the baby out with the bath water, not quench the Spirit, not despise prophecy, simply test all things (1Th 5:19-21; 2Th 2:1,2).

     Near the end of Paul's life prophetic ministry was still on his mind and pen. He specifically affirmed it, urging Timothy to cling to and wage spiritual war with the prophecies spoken to him (1Ti 1:18). Again he mentions it, reminding Timothy that he received his teaching gift through a prophetic message (4:14).

     The relationship between New Testament prophecy and Scripture is a critical one. Why would we need prophecy if Scripture is complete and sufficient? Some opinion is concerned that ongoing prophecy would undermine the Scriptures, even inviting all types of false doctrine and deception into the church. Well, what do you say?

     Why would we need prophecy if Scripture is sufficient? 2Timothy 3:16,17 say the Scriptures make us spiritually mature and complete. James 1:25 says the Scripture is perfect or complete or sufficient. This phrase--"sufficiency of Scripture"--is a tricky one, since we have to ask, sufficient for what? Is Scripture sufficient as a summary of God's redemptive program from beginning to end? Yes. Is Scripture sufficient as the authoritative body of divine truth and will for all mankind? Yes. In these ways Scripture is perfectly sufficient. However, there are ways in which God never intended for Scripture to be sufficient. That's where the Holy Spirit comes in.

     Is Scripture sufficient to tell you your personal calling? No. Only the Spirit can do that. He may use certain scriptures with a personal spin, or He may use prophetic speech (Ac 13:1-3, 1Ti 4:14), but nonetheless, it is still the Spirit doing it. Is Scripture sufficient to tell you where to live, where to work, who to marry, where to serve, who to trust, where to invest, how much to give, what to say,...? No. Only the Spirit can do that (Ac 16:6,7). He may use certain scriptures with a personal spin, or a prophetic message, but nonetheless, it is still the Spirit doing it. Is Scripture sufficient to reveal the situational future? No. Only the Spirit can do that (Jn 16:13, Ac 11:27-30, 21:10,11, 1Ti 1:18, 2Pet 1:13,14). He may choose to use certain scriptures with a situational spin to do it, or prompt a prophetic word, but nonetheless, it is still the Spirit doing it. The point: 

    Scripture presents God's general will, the Spirit presents God's situational will. Therefore, we need the Spirit and all His communicative methods, including prophecy, to attain God's situational will. This is the truth-spirit balance of John 4:23,24.   

     You see, Scripture is sufficient for its purpose, but it is insufficient without its partner, the Spirit. Likewise, the Spirit is sufficient for His purpose, but He is insufficient without His partner, Scripture. What Jesus said is quite simple: truth and spirit come as a package, a two-sided coin, Siamese twins. Truth without spirit is legalism, rationalism, and cessationism (Jn 5:37-40, Ac 7:51); spirit without truth is emotionalism, sensationalism, and charismania (1Co 12-14). Only one thing is entirely sufficient, and only one thing qualifies as true worship : truth and spirit together (Jn 4:23,24).    

     2Timothy 3:16,17 and James 1:22-25 are both presenting Scripture as the basis of our spiritual maturation, but it does not exclude spiritual gifts as a part of that Bible-based process! These verses emphasize the "truth" side of spiritual growth. Many other verses emphasize the "spirit" side: led by the Spirit (Gal 5:18), controlled by the Spirit (Ro 8:6,9), filled with the Spirit (Eph 5:18), praying in the Spirit (Ju 20), perceiving the Spirit (Ac 15:28), encouraged by the Spirit (Ac 9:31), and using the Spirit's gifts (1Co 12:7-11), including prophecy.

     Why would we need prophecy if Scripture is sufficient? Because prophecy is one of several ways the Spirit reveals His situational will. Scripture is sufficient only to reveal His general will.    

     Does ongoing prophecy undermine Scripture? If New Testament prophecy is exactly equal to Old Testament prophecy, then we do have a significant problem. But Old and New prophecy are NOT of the same tapestry. (For a thorough comparison go to the OT & NT PROPHECY page.)

     Old Testament prophets and prophecy had one paramount purpose: establish Scripture, or inscripturation. Their purpose was to receive, report, and record all the Old Testament truth (Mt 22:40, Ro 1:2, 16:25,26, 2Pet 1:18-21). The foundational apostles are the New Testament equivalent to the Old Testament prophets. Scripture equates the two groups (2Pet 3:2, Ro 1:2-5, 16:25,26, Mt 13:11,16,17). Polycarp, a disciple of John, also equated them (emp added): "So then, let us serve him with all fear and all reverence, as he himself commanded us, and as did the apostles who brought us the gospel and the prophets who foretold the coming of our Lord" (in his letter to the Philippians, 6:3). Just like their counterparts, the foundational apostles were to receive, report, and record all the New Testament truth (1Co 2:13, 14:37, 2Th 3:10,14, 1Ti 5:18, 2Pet 3:15,16). These two epochal offices--Old Testament prophets and New Testament foundational apostles--were responsible for the immaculate task of writing Scripture, or inscripuration. Together, they received, reported, and recorded the eternal Word of God for all generations!

     New Testament prophecy is altogether different from these two offices. Even in the first century it had a different function: invigoration, not inscripturation. Through Spirit-guided, situational messages, New prophecy stimulated, animated, and vitalized the church. It did not and does not give us any new doctrinal or dogmatic additions to the Bible. It invigorates, not inscripturates. It was practical and situational, but not doctrinal or theological--every single example of non-apostolic New Testament prophecy (that is specificied enough) shows this (Ac 11:27-30, 13:1-3, 15:32, 21:4,10,11, 1Co 14:3,31, 1Ti 1:18, 4:14). It did not contest or compete with anything apostolic, but was in subjection to it (1Co 14:37,38).

     This practical, invigorating nature of New Testament prophecy does not undermine Scripture, since it does not present new truth or dogma whereby a competitive authority would be created. It simply allows the ever-present, ever-practical, and ever-personal Holy Spirit to communicate with situational relevance and address specifics. The true Spirit of prophecy will never undermine, contradict, or violate Scripture. He will only speak to specific situations.

     I realize certain persons are claiming new authoritative doctrine and dogma. This is NOT the version of prophetic ministry I am suggesting or supporting; this does undermine God's Word. However, if it is the brand similar to that of Agabus and his situational predictions (Ac 11:27-30, 21:10,11), or that of Judas and Silas and their Spirit-contrived encouragement (15:32), or the personal prophecies Timothy received about his ministry (1Ti 1:18, 4:14), this I submit to you as authentic New Testament prophecy. This is profoundly invigorating in specific ways to the Body. This does not undermine Scripture.               

     Inviting deception and heresy Prophetic activity is not the entry point into the world of deception. Pride and spiritual ignorance are. Gifted leaders that stray into falsehood typically do so through pride and egocentricity, and the people that follow them typically do so through spiritual ignorance and naivete. New Testament prophecy encourages no more deception than already existed from the beginning of time (Deu 13:1-5), existed throughout the Old Testament and New (Jer 23, 2Pet 2:1), and will exist to the very end of time (Rev 20:10). Nothing is ever new under the sun, it just takes on greater innovation and mutation. Even if you obliterated any and all semblance of prophetic activity and nomenclature from the entire earth, there would still be false prophets, deception, heresy, and apostasy. Why? Because it is not prophecy as such that satanic forces are after; it is the hearts and minds of humans and their eternal relationship with Christ. This line of thinking gives prophecy too much credit. 

     But some might say, "Opening up to the prophetic grants the enemy a greater opportunity to mislead the speaker or listener." My first response to this is, anytime you open up to God, His Word, and His Spirit you will agitate demons. This is general across the board because the enemy wants no spiritual progress from anybody. My second response is, do demons really need people open to the prophetic to deceive? Seriously, consider the lack of thought to this objection. Are demons really sitting around listening to Marilyn Manson saying, "Boy, I sure wish Christians would open up to the prophetic so we could have more stuff to do!"? The enemy has more than enough open windows and doors to deceive Christians through their prayerlessness, disobedience, pride, religiosity, laziness, ignorance, addictive behaviors, busyness, anger, unforgiveness, racism, greed, materialism...I could go on forever. Does the enemy really need prophecy, as if he doesn't have enough openings through all this other filth? Sure, he will try to deceive through prophecy, just like he tries to deceive through everything else under the sun. This doesn't mean prophecy is illegitimate or code red, this just means we need to be educated and mature to not be misled.

     Interestingly, in the New Testament, false prophets are equated with false teachers (2Pet 2:1). This is because the majority of heresy and apostasy within Christendom is not prophetic in nature, it is teaching. What I mean is, apostates simply distort certain scriptures to furnish their error. They teach their error from Scripture (1Ti 1:3-7, 4:1,2, 2Pet 3:16), giving outlandish and weird interpretations of certain passages. Some of the greatest deceivers of our generation (Jim Jones, David Koresh, Warren Jeffs) were also some of the greatest teachers and preachers. Teaching has equal leverage for deception as prophecy! Do we say teaching and preaching should no longer be? Do we say the gift of teaching is "opening a door" to the enemy? We can see then, that the issue here is not in the deceptive nature of prophecy or teaching, but in the pride and ignorance of people. The solution is not a cut-n-run contempt of prophecy, but careful and consistent education that stresses healthy prophetic ministry, under the absolute authority of Scripture, and within the insulation of a governed church body.