The Gift of Prophecy

Prophecy and the Eschatological Remnant

Having reviewed what 1 Corinthians 14 teaches regarding the gift of “live” prophecy in the first-century church, Adventist readers will further wonder how such an interpretation of this passage contributes to their historic Adventist understandings of the gift of prophecy as an eschatological phenomenon in the remnant church. ¹¹³ It is not enough to clarify that the lively prophetic phenomenon that Paul describes was in keeping with the Old Testament prophetic gift. ¹¹⁴ It is not enough to clarify that prophecy among Corinthian believers specifically was not a different kind of prophecy. Nor is it enough to clarify that the biblical view of prophecy and prophets does not allow differing levels of prophetic inspiration and authority. GOP 183.3

There remains, though, the question of how the continuation of this gift of prophecy in the church might be envisioned. Would the prophetic gift occur only in the first-century context of the foundation of the church in association with the apostles, or would it be valid through the entire church age? In particular, would the continuation of the prophetic gift operate on a large paradigmatic and interpretive level of communicating to the needs of the end-time people of God? GOP 184.1

While Paul does not specifically address these questions in his first epistle to the Corinthians, there are several observations that contemporary Adventist readers might consider. First, by their very nature the phenomenon of spiritual gifts would remain viable up to Christ’s return: “You do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed” (1 Cor. 1:7, NIV). ¹¹⁵ This includes speech and knowledge-related gifts (verse 5), both of which prophecy exemplified. Additionally, Paul asserts that prophecy will cease when Christ returns, suggesting that prophecy will last among believers—potentially at least—through the entire church age until that time (1 Cor. 13:8-13). ¹¹⁶ Prophecy was not restricted to or limited to the apostles or time. Nor would its continuation threaten the sufficiency of Scripture of the closed canon. ¹¹⁷ This phenomenon is observed in John’s Apocalypse where God’s eschatological remnant is characterized as having “the testimony of Jesus Christ” (Rev. 12:17), which is defined as “the spirit of prophecy” (Rev. 19:10). Consistent with Pauline experience, Revelation portrays a “brotherhood of prophets,” which implies the historical continuity of Spirit-engendered revelation down to the eschaton.¹¹⁸ GOP 184.2

Second, prophecy is a community phenomenon. The metaphorical portrayal of the church as the body of Christ in conjunction with spiritual gifts includes prophecy. Additionally, it locates the body as the locus in which the gift of prophecy is most richly manifested. ¹¹⁹ This community context, however, is not to be viewed as mere local, congregational, or worship-focused. ¹²⁰ First-century prophetic activity included associates of the apostles at large who were engaged in preaching, teaching, and foundational aspects of church organization. ¹²¹ These associates were charismatically endowed persons who, by virtue of their prophetic gift, exerted significant leadership and mentoring authority through authoritative exposition and application of Scripture. ¹²² Similarly, the eschatological remnant comprises a global community locus in which the Spirit of prophecy is effectively manifested. ¹²³ The envisioned end-time phenomenon brings prophetic guidance, nurture, and authoritative biblical focus in the context of the everlasting gospel (Rev. 14:6). GOP 184.3

Third, the prophetic phenomenon envisioned in 1 Corinthians reflects worldview and cosmic conflict themes that are evident in apocalyptic prophecy—i.e., mysteries, wisdom, revelation, and knowledge (as found in the books of Daniel and Revelation). For Paul, prophecy’s content and focus has moral purpose in relation to the work of God in the person and work of Jesus. ¹²⁴ Prophecy touches worldview, Christian identity, the inner self, and the application of gospel truth in relation to personal and community life and service. ¹²⁵ Prophecy likewise includes Christ’s paradoxical work on the cross, the resurrection, the eternal reign of God, apocalyptic wisdom, and many end-time realities and events. ¹²⁶ These same Pauline realities are expressed in the prophetic apocalyptic context of Revelation’s vision of the remnant (Rev. 12:17) where the “testimony of Jesus”/“spirit of prophecy” (Rev. 19:10) encompasses worldview proportion (and worldview transformation). ¹²⁷ Through the “testimony of Jesus,” the prophetic gift facilitates remnant identity and mission with a Christocentric worldview and message (Rev. 12:17; 14:6-13; cf. Rev. 10:11). It ever relates to inner life and character and brings application of the eternal gospel to personal and communal life. ¹²⁸ Its content and center is the witness of Jesus. ¹²⁹ It unfolds the theodicy of God’s handling of the reality of evil in the person and work of Jesus within the cosmic conflict. ¹³⁰ It encompasses the “eternal gospel” (Rev. 14:6). ¹³¹ The “testimony of Jesus”/”spirit of prophecy” link (Rev. 19:10) places both the “testimony of Jesus” and the “eternal gospel” within the urgency of a compelling apocalyptic prophetic context. ¹³² Thus the “spirit of prophecy” (verse 10) provides a broad foundational, interpretive, and formative worldview role for God’s end-time people on a level consistent to that of first-century prophets. This is consistent with the Pauline perspectives of prophecy, which we have seen in 1 Corinthians. GOP 185.1

Fourth, prophecy as a community phenomenon is an unmistakable sign or indication of God’s presence and blessing within that community (1 Cor. 14:22). ¹³³ Existing prophetic activity shows that God is actively present—something even an outsider who visits will be able to recognize (verses 24, 25). Similarly, the existence of prophecy is not an abstract identifying mark of the eschatological remnant. Its presence projects a vivid sense of God’s personal presence, Holy Spirit revelatory guidance, and truth-empowering blessings within the cosmic conflict narrative. ¹³⁴ This is as critical to the church’s end-time identity, message, and mission as it was to that of the first-century church. ¹³⁵ GOP 186.1

Finally, every first-century prophet was under the ultimate authority of biblical prophetic tradition. ¹³⁶ There was no independent prophetic authority in the first-century church—unless, of course, it was false. ¹³⁷ Nor was there a prophetic hierarchy in terms of the degree of inspiration and revelation on the one hand or prophetic authority on the other. ¹³⁸ While some suggest that by the end of the first century the prophets superseded the apostles, ¹³⁹ Revelation clearly places the “spirit of prophecy” within a larger historic prophetic/apostolic tradition, which provides an overarching historical, theological, and ethical backdrop for its [“the spirit of prophecy’s”] existence, veracity, and authority. ¹⁴⁰ In so doing, Scripture’s last book affirms the “spirit of prophecy” in a broad foundational, interpretive, and formative role for God’s end-time people on a level consistent to that of first-century prophets, as evidenced in Paul’s first epistle to the Corinthians. The biblical witness of the phenomenon of prophecy in 1 Corinthians 12-14 and the book of Revelation are consistent. GOP 186.2