A prophet's essential capacity in the Old Confirmation (OT) was to fill in as God's agent or representative by imparting God's pledge to his kin. Genuine prophets never talked alone specialist or imparted their own insights, yet rather conveyed the message God himself gave them. A few writings make this unequivocal. God guaranteed Moses, "Presently go; I will enable you to talk and will show you what to state" (Exod. 4:12). God guaranteed Moses, "I will raise up for [my people] a prophet like you . . . also, I will place my words in his mouth. He will let them know all that I direction him" (Deut. 18:18). The Ruler said to Jeremiah, "I have placed my words in your mouth" (Jer 1:9). God charged Ezekiel by saying, "You should talk my words to them" (Ezek. 2:7). Also, a large number of the OT prophetic books start with the words, "The expression of the Ruler that came to . . ." (Hos. 1:2; Joel 1:1; Micah 1:1; Zeph. 1:1; cf. Jonah 1:1). Amos asserted, "This is the thing that the Ruler says" (Amos 1:3).
Prophetic service was not limited to men in the OT, in any case. Moses' sister Miriam is known as a "prophet" (Exod. 15:20), as are Deborah (Judg. 4:4) and Huldah (2 Kings 22:14–20). We infrequently read of gatherings or groups of prophets serving in Israel (1 Sam. 10:5; 1 Kings 18:4), alluded to as "the organization of the prophets" (2 Kings 2:3, 5, 7; 4:38). The Book of scriptures doesn't clarify how the expression of the Ruler went to a prophet, in spite of the fact that notwithstanding the capable of being heard and inside voice of God there are various occurrences in which the Master uncovered his will through dreams (1 Sam. 3:1,15; 2 Sam. 7:17; Isa. 1:1; Ezek. 11:24) or dreams (Num. 12:6).
The celestial motivation and expert of the OT prophetic voice is no place more unmistakably avowed than in 2 Peter 1:20–21: "No prediction of Sacred writing happened by the prophet's own understanding of things. For prediction never had its birthplace in the human will, however, prophets, however human, talked from God as they were conveyed along by the Essence of God."
God's Mouthpieces
The individuals who professed to represent God were held to an exacting standard of judgment. Indeed, even should a supposed prophet play out a sign or marvel or precisely anticipate the future, on the off chance that he says "Let us pursue different divine beings . . . furthermore, let us venerate them" (Deut. 13:2), he is to be rejected (Deut. 13:3). Moreover, if the word he expresses "doesn't happen or work out, that is a message the Ruler has not spoken" (Deut. 18:22; see additionally Jer. 14:14; 23:21, 32; 28:15; Ezek. 13:6). The discipline for talking erroneously in God's name was passing (Deut. 18:20).
After Samuel blessed Saul and for the duration of the hour of Israel's government, prophets to a great extent prompted the ruler, conveying expressions of caution, divine direction, and support. Nathan's notable reprimand of David for his two-faced association with Bathsheba and his complicity in the passing of her significant other is a valid example (2 Sam. 12).
In the eighth century BC, the focal point of the prophet's message went more to the individuals on the loose. It would be a misstep to consider prophets in the OT as just anticipating what's to come. Their essential job was to make known the sacredness of God and the contract commitments; to reprove shamefulness, excessive admiration, and void ceremony; and to call God's pledge individuals, Israel, to apology and unwaveringness. In the period paving the way to the outcast and Judah's expulsion to Babylon in the 6th century BC, the prophets frequently conveyed messages censuring uncontrolled social shamefulness and the persecution of poor people. In the postexilic period, the prophets turn their consideration all the more explicitly to the guarantee of national restoration and the profound gifts that accompany confiding in God and complying with his will.
Being a mouthpiece for the expression of the Master was frequently a perilous calling. Individuals much of the time derided, dismissed, abused, and even killed God's prophets (2 Chron. 36:16; Jer. 11:21; 18:18; 20:2, 7–10). Stephen, the primary saint of the new pledge, distinctly asked, "Was there ever a prophet your predecessors didn't mistreat?" (Acts 7:52).
New Confirmation Prescience
Despite the fact that it would go past the proof to pronounce all prediction stopped in the life of Israel around 400 BC just to return related to the manifestation of Christ, there can be no uncertainty that the voice of the Ruler was once in a while heard during what we call the "intertestamental" period. The most conspicuous prophetic voice in the New Confirmation (NT), besides Jesus himself, was John the Baptist (Matt. 11:9; Luke 1:76). Upon the arrival of Pentecost, Diminish proclaimed that dissimilar to the more constrained exercise of prescience during the hour of the old pledge, God would from this time forward spill out his Soul "on all individuals" (Demonstrations 2:17). Subside said the outcome would be the satisfaction of God's words: "Your children and girls will forecast, your youngsters will see dreams, your elderly people men will dream dreams. Indeed, even on my hirelings, the two people, I will spill out my Soul back then, and they will forecast" (Acts 2:17–18).
Prophetic service in the early church was across the board and different. A band of prophets headed out from Jerusalem to Antioch, and one of them, Agabus, "stood up and through the Soul anticipated that serious starvation would spread over the whole Roman world" (Acts 11:28). Prophets were dynamic in the congregation at Antioch (Acts 13:1), Tire (Acts 21:4), and Caesarea, where the four little girls of Philip forecasted (Acts 21:8–9). Prediction, one of the blessings of the Soul intended for enlightening the collection of Christ, was additionally used in the houses of worship at Rome (Rom. 12:6), Corinth (1 Cor. 12:7–11; 14:1–40), Ephesus (Eph. 2:20; 4:11; see likewise Acts 19:1–7; 1 Tim. 1:18), and Thessalonica (1 Thess. 5:19–22).
The degree to which prescience in the new pledge varies from its activity under the old agreement is questioned. Many battles that prediction under the two contracts worked in basically a similar way. In this manner, the NT prophet got enlivened words from God, and what he announced was as equivalent in power as the words, state, of Isaiah or Amos. The expressions of the prophets in this manner served to establish the framework of the congregation by articulating the religious realities and moral standards authoritative on the all-inclusive assemblage of Christ (Eph. 2:20). As per this view, to grasp contemporary prescience may undermine the irrevocability and adequacy of Sacred text; hence, the endowment of prediction likely stopped with the demise of the last witness or the motivation of the last accepted book.
Others demand that though in the old agreement an inability to talk with complete exactness brought the claimed "prophet" into judgment (Deut. 13:2; 18:20–22), with the new contract and the dissemination of the Soul among every one of God's kin, certain progressions became possibly the most important factor. Despite the fact that God is the motivational wellspring of all prophetic disclosure, its correspondence by individual prophets isn't in all cases shielded from blunder or human admixture. In this manner it must be judged or weighed to figure out what is "great" and what is "insidious" (1 Thess. 5:21–22). As per this view, the endowment of prescience is still conceivably accessible to the congregation until the arrival of Christ and is no risk to the absolution of the scriptural group.
Endowment of Prescience
In 1 Corinthians 14, Paul urges everybody to seek after the endowment of prescience (v. 1). The main role of prophetic service is to reinforce, support, and solace devotees (v. 3). As such, "the person who predictions enlighten the congregation" (v. 4). Prescience may likewise carry conviction of transgression to unbelievers who happen to visit the get-together of God's kin, as "the privileged insights of their souls are revealed" (vv. 24–25).
Paul imagines prophetic articulations showing others (1 Cor. 14:31) and notwithstanding filling in as the methods by which certain profound blessings are distinguished and granted (1 Tim. 4:14). Luke depicts circumstances in which prescience serves to give divine heading to service (Acts 13:1–3) just as to issue alerts to God's kin (Demonstrations 21:4, 10–14).
In a specific church meeting, "a few prophets ought to talk, and the others ought to weigh cautiously what is said" (1 Cor. 14:29). The doubtlessly elucidation of the questionable section concerning the quietness of ladies in 1 Corinthians 14:33b–35 is that ladies may forecast (see Acts 2:17–18; 21:9; 1 Cor. 11:5) however may not openly pass judgment on the prophetic expressions of men in the assemblage. Prophets were consistently to be responsible for their discourse (1 Cor. 14:32) as an outflow of God's longing for harmony (1 Cor. 14:33). What's more, as significant as this service is in the assortment of Christ, even those professing to be prophets must be dependent upon the last expert of the witnesses (1 Cor. 14:36–38).
Prescience and the Congregation
Some have erroneously likened NT prediction with lecturing, however, Paul announces that all prescience depends on a disclosure (1 Cor. 14:30; cf. 1 Cor. 13:2). The NT's utilization of the thing "disclosure" or the action word "to uncover" really mirrors a wide scope of importance and need not be taken as alluding to the kind of definitive disclosure that would undermine the conclusion of the group. Or maybe, the witness likely has in view the kind of perfect exposure or revealing where the Soul makes realized something recently covered up (e.g., Matt. 11:27; 16:17; 1 Cor. 2:10; Lady. 1:6; Eph. 1:17; Phil. 3:15). Along these lines, the prediction did not depend on a hunch, supposition, surmising, instructed surmise, or even purified knowledge. Prescience is the human report of a celestial disclosure. This is the thing that recognizes prediction from instructing. Educating is constantly grounded in aroused content of Sacred writing. Prediction, then again, is constantly founded on an unconstrained disclosure. In this way, Paul plainly recognizes going to the corporate gathering of the congregation with an "expression of guidance" and accompanying a "disclosure" (1 Cor. 14:26).
As accommodating as prediction is to the congregation, Christians are not to guilelessly grasp all who guarantee to talk in the interest of God. Or maybe, the congregation must "test the spirits to see whether they are from God, in light of the fact that numerous bogus prophets have gone out into the world" (1 John 4:1). Here John is worried about whether the "prophet" attests the manifestation of God the Child in the individual of Jesus Christ (1 John 4:2–3; 2 John 7–11). This might be, in any event to a limited extent, what John has at the top of the priority list when he composes that "it is the Soul of prescience who bears declaration to Jesus." (Rev. 19:10). As such, all evident prediction takes the stand concerning Jesus Christ. Prophetic disclosure isn't just established in the good news of the life, passing, and revival of Jesus; its definitive point or essential center is additionally to shoulder observer to the individual of the manifest Christ. Prediction, in this manner, is in a general sense Christ-focused.
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