Understanding Ellen White

Prophets and prophesying

In addition to the distinction between apostles and prophets, it is also necessary to distinguish between prophets, on the one hand, and prophecy or prophesying on the other hand. A prophet prophesies and produces prophecies, but not every prophecy comes from a prophet, and not all who prophesy are prophets. There is a sense in which all who partake of the Spirit may be called upon to “prophesy” at one point or another. This is underlined by Peter’s sermon on the Day of Pentecost (Acts 2:17, 18, quoting Joel 2:28, 29). UEGW 18.2

In this context Peter makes the radical observation that the outpouring of the Holy Spirit will cause both men and women to “prophesy.” Such prophecies will often be accompanied by visions and dreams, and all who receive the Spirit (“on all flesh”) can be called upon by God to prophesy. This broad view of the gift of prophecy is seen also in 1 Corinthians 11:4, 5 and chapter 14, where believers are encouraged to “desire” prophesying (verse 1; cf. 39), and to “all prophesy one by one” (verse 31; cf. 24, 25). UEGW 18.3

In other words, God is free to get a message through by any means of His choosing. He used Balaam’s donkey (Num. 22:21-25) and even His enemy, Caiaphas (John 11:51), to prophesy. But it is equally clear that not all who prophesy are prophets. Caiaphas was not a prophet. Certainly Balaam’s donkey was not a prophet. It is even doubtful whether any of the Corinthians mentioned in 1 Corinthians 14 were prophets. ²⁰ Whereas all prophets prophesy, not everyone who prophesies is a prophet. In the New Testament, the office of the “prophet” was limited to a few leading individuals (cf. Acts 13:1; 15:32; 11:27-30; 21:10-14) who might also be apostles. These were people of great and continuing authority (such as Barnabas, Paul, Silas, and Agabus). ²¹ UEGW 18.4

This might shed light on Paul’s counsel in 1 Thessalonians 5:19-22: “Do not quench the Spirit; do not despise prophetic utterances. But examine everything carefully; hold fast that which is good; abstain from every form of evil” (NASB). UEGW 18.5

Paul does not say here that “prophets” should be examined (though Scripture speaks to this elsewhere). What is to be examined is the claimed product of the Spirit’s work (including prophecy). Not to do so could allow evil to enter the church in the guise of the good (cf. verse 22). That which claims to be prophetic revelation is to be examined in the light of previous revelation. All that claims to be prophecy is not necessarily from God. UEGW 18.6

A related reference is Romans 12:6. According to this text, “We have different gifts, according to the grace given us. If your gift is prophesying, then prophesy in accordance with your faith” (NIV; italics added). A person who has the gift of “prophecy” (the office of a prophet is not in view here) is to exercise it “according to the analogy of the faith.” UEGW 19.1

“According to the analogy of the faith” is an ambiguous expression. The underlying Greek can naturally express several ideas: (1) that the one who prophesies will do so to the degree that he or she has faith that God is speaking through them at that point; (2) that the one who has the gift should always prophesy in agreement with “the faith,” that which the church generally holds on the basis of Scripture; and (3) that the Spirit will only manifest the gift of prophecy through those who already have faith in Christ. Whatever option best expresses Paul’s intention, it should be kept in mind that the text does not address the office of prophet, but rather the broader New Testament category of “prophecy” and “prophesying.” UEGW 19.2