Paul and Prophets
When Paul was giving advice to the Christians at Corinth about the use of spiritual gifts within their church, he advised them to desire all the gifts that had appeared among them, but especially ‘prophecy’ (1 Corinthians 14:1–5; 12:4–11). What was this prophecy, which is mentioned not only in 1 Corinthians, but also throughout the book of Acts?
It is clear that there was, in the early church, an important group of men and women known as prophets. They are regularly listed immediately after the apostles (1 Corinthians 12:28–29; Ephesians 2:20; 3:5; 4:11), while the tasks of evangelist, pastor and teacher, to which later Christians have always given a high priority, are regularly placed after the prophets in order of importance (1 Corinthians 12:28–29; Ephesians 4:11; Acts 13:1; Romans 12:6–8).
These prophets seem to have been people with particularly close access to God’s will, which enabled them not only to forecast certain specific events in the future (as Agabus did, Acts 11:28; 21:10–11; see also Revelation 22:6), but also to deliver other authoritative guidance for situations that arose within the church. In Acts 13:1–4 the prophets of the church at Antioch, inspired by the Holy Spirit, gave directions that Paul and Barnabas should be ‘Set apart for … the work to which I have called them,’ while the four daughters of Philip the evangelist regularly acted as prophets in the church at Caesarea (Acts 21:8–9). The deliverance of prophecy was also involved in the appointment of Timothy (1 Timothy 1:18; 4:14), while at other times prophets could be found rebuking Christians who were lazy, or encouraging those whose faith was under attack (see for example Acts 15:32; 1 Corinthians 14:3).
In addition to such practical activities within the Christian community, prophets also had an important theological task. 1 Corinthians 13:2 equates being a prophet with understanding ‘all mysteries and all knowledge’, while Ephesians 3:5–6 indicates that the prophets had a particular part to play in explaining how Gentiles could be incorporated within the community of God’s people, which had its beginnings in Old Testament times. At the same time, however, prophets could get things wrong, and Paul laid considerable emphasis on the need for prophetic utterances to be scrutinized by the further gift of ‘discernment’ whereby the true and the false might be distinguished (1 Corinthians 12:10).
Nevertheless, the prophets were highly regarded in the churches of the New Testament period, as charismatically inspired individuals who enjoyed particular insights into the Christian message, and through whom God’s will could be made known to the church.[1]
| KINGDOM DYNAMICS |
| 14:21 Suffering, Tribulation, CONFLICT AND THE KINGDOM. Paul not only taught the joy and peace of the kingdom of God (Rom. 14:7), its power (1 Cor. 14:20), and its present authority to cause the believer to triumph over evil (2 Tim. 4:8; Rom. 16:20). He also taught that “kingdom people” experience trial, suffering, and not always an “instant victory” (2 Thess. 1:5). Triumph and victory may characterize the attitude of each citizen of the kingdom of God, and Holy Spirit-empowered authority is given to be applied to realize results. Yet, God did not promise life without struggle. The “dominion” being recovered through the presence of the King within us and ministered by the Holy Spirit’s power through us is never taught by the apostles as preempting all suffering.This text reminds us that victory only comes through battle, and triumph only follows trial. Only a weak view of the truth of the kingdom of God pretends otherwise. Another weak view surrenders to negative circumstances on the proposition that we are predestined to problems and therefore should merely tolerate them. The Bible teaches that suffering, trial, and all order of human difficulty are unavoidable; but God’s Word also teaches they may all be overcome. The presence of the King and the power of His kingdom in our lives make us neither invulnerable nor immune to life’s struggles. But they do bring the promise of victory: provision in need, strength for the day, and healing, comfort, and saving help. |
[2]
Dr. Drane in his insightful book “Introducing the New Testament” gives the following chronology of Paul’s activities following his conversion (Acts 9:3–19; 22:6–16; 26:9–18; Galatians 1:11–17).
- A brief stay in Damascus (Acts 9:19b).
- A visit to ‘Arabia’ (Galatians 1:17–18).
- Work in Damascus for something like three years (Galatians 1:17; possibly Acts 9:20–22).
- Paul’s first visit to Jerusalem after his conversion (Acts 9:26–30; Galatians 1:18–20).
- Paul’s stay in Tarsus (Acts 9:30; 11:25; Galatians 1:21).
- Barnabas joins the Christian movement among the Gentiles in Antioch (Acts 11:20–24).
- Paul joins Barnabas in Antioch (Acts 11:25–26).
- Paul and Barnabas visit Jerusalem with famine relief for the church there, fourteen years after Paul’s conversion (Acts 11:29–30; 12:25; Galatians 2:1–10).[i]
1st Missionary Journey - Acts 13-14
After a rich and successful year in Antioch culminating fourteen years of preparation, Paul received an incredible endorsement from Jerusalem. The leaders in Jerusalem accepted the first fruits of his labors among the Gentiles, expressed in the tokens of testimony and a large financial love offering. They also accepted Paul’s Apostleship to the Gentiles as well as his conviction regarding their freedom in Christ from the bondage of the Law. Even in the midst of opposition already forming, Paul would take this affirmation and run with it, proclaiming it everywhere. This first Missionary Journey would be the result.
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[1]Drane, J. W. (2000). Introducing the New Testament (Completely rev. and updated.) (288). Oxford: Lion Publishing plc.
[2]Spirit filled life study Bible. 1997, c1991 (electronic ed.) (Ac 14:19). Nashville: Thomas Nelson.
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[i]Drane, J. W. (2000). Introducing the New Testament (Completely rev. and updated.) (288). Oxford: Lion Publishing plc.