Difference between revisions of "Prophet"

<p> <strong> PROPHET </strong> (in NT). <strong> 1. </strong> The spirit of prophecy, as it meets us under the Old Dispensation, runs on into the New, and there are prophets in the NT who are properly to be described as <em> OT prophets </em> . Such as Anna the prophetess (&nbsp; Luke 2:36; cf. Miriam, Deborah, and [[Huldah]] in the OT); Zacharias, who is expressly said to have prophesied (&nbsp; Luke 1:67 ff.); Simeon, whose <em> Nunc Dimittis </em> is an utterance of an unmistakably prophetic nature (&nbsp; Luke 2:25 ff.) But above all there is John the Baptist, who was not only recognized by the nation as a great prophet (&nbsp; Matthew 14:5; &nbsp; Matthew 21:26 , &nbsp; Mark 11:32 , &nbsp; Luke 20:6 ), but was declared by Jesus to be the greatest prophet of the former dispensation, while yet less than the least in the Kingdom of heaven (&nbsp; Matthew 11:9 ff. = &nbsp; Luke 7:26 ff.) </p> <p> <strong> 2. </strong> <em> Jesus Himself </em> was a prophet. It was in this character that the Messiah had been promised (&nbsp; Deuteronomy 18:16; &nbsp; Deuteronomy 18:18; cf. &nbsp; Acts 3:22; &nbsp; Acts 7:37 ), and had been looked for by many (&nbsp; John 6:14 ). During His public ministry it was as a prophet that He was known by the people (&nbsp; Matthew 21:11; cf. &nbsp; Luke 7:16 ), and described by His own disciples (&nbsp; Luke 24:19 ), and even designated by Himself (&nbsp; Matthew 13:57 , &nbsp; Luke 13:33 ). And according to the teaching of the NT, the exalted Christ still continues to exercise His prophetic function, guiding His disciples into all the truth by the Spirit whom He sends (&nbsp; John 16:7; &nbsp; John 16:13 ), and ‘building up the body’ by bestowing upon it Apostles, prophets, and teachers (&nbsp; Ephesians 4:8 ff.). </p> <p> <strong> 3. </strong> From the prophetic office of her exalted Head there flowed the prophetic endowment of <em> the Church </em> . Joel had foretold a time when the gift of prophecy should be conferred upon all (&nbsp; Joel 2:28 f.), and at [[Pentecost]] we see that word fulfilled (&nbsp; Acts 2:16 ff.). Ideally, all the Lord’s people should be prophets. For ‘the testimony of Jesus is the spirit of prophecy’ (&nbsp; Revelation 19:10 ), and in proportion as [[Christians]] are filled with the Pentecostal Spirit they will desire, like the members of the newborn Church, to bear testimony to their [[Master]] (cf. &nbsp; Numbers 11:29 , &nbsp; 1 Corinthians 14:5 ). </p> <p> <strong> 4. </strong> But even in the Spirit-filled Church diversities of gifts quickly emerged, and a special power of prophetic utterance was bestowed upon certain individuals. <em> A prophetic ministry </em> arose, a ministry of Divine inspiration, which has to be distinguished from the official ministry of human appointment (see art. Ministry). In a more general sense, all those who ‘spoke the word of God’ (&nbsp; Hebrews 13:7 ) were prophets. The ministry of the word (&nbsp; Acts 6:4 ) was a prophetic ministry, and so we find St. Paul himself described as a prophet long after he had become an Apostle (&nbsp; Acts 13:1 ). </p> <p> <strong> 5. </strong> But in a more precise use of the term we find <em> the specific NT prophet </em> distinguished from others who ‘speak the word of God,’ and in particular from the Apostle and the teacher (&nbsp; 1 Corinthians 12:28 f., cf. &nbsp; Ephesians 4:11 ). The distinction seems to be that while the Apostle was a missionary to the unbelieving (&nbsp; Galatians 2:7-8 ), the prophet was a messenger to the Church (&nbsp; 1 Corinthians 14:4; &nbsp; 1 Corinthians 14:22 ); and while the teacher explained or enforced truth that was already possessed (&nbsp; Hebrews 5:12 ), the prophet was recognized by the spiritual discernment of his hearers (&nbsp; 1 Corinthians 2:15; &nbsp; 1 Corinthians 14:29 , &nbsp; 1 John 4:1 ) as the Divine medium of fresh revelations (&nbsp; 1 Corinthians 14:25; &nbsp; 1 Corinthians 14:30-31 , &nbsp; Ephesians 3:6; cf. <em> Did </em> . iv. 1). </p> <p> Three main types of prophesying may be distinguished in the NT ( <em> a </em> ) First, there is what may be called the ordinary ministry of prophecy in the Church, described by St. Paul as ‘edification and comfort and consolation’ (&nbsp; 1 Corinthians 14:3 ). ( <em> b </em> ) Again, there is, on special occasions, the authoritative announcement of the Divine will in a particular case, as when the prophets of Antioch, in obedience to the Holy Ghost, separate [[Barnabas]] and Saul for the work of missionary evangelization (&nbsp; Acts 13:1 ff.; cf. &nbsp; Acts 22:21; &nbsp; Acts 16:5 ff.). ( <em> c </em> ) Rarely there is the prediction of a future event, as in the case of [[Agabus]] (&nbsp; Acts 11:28; &nbsp; Acts 21:10; cf. v. &nbsp; Acts 21:4 ). </p> <p> Of Christian prophets in the specific sense several are mentioned in the NT: Judas and Silas (&nbsp;Acts 15:32 ), the prophets at [[Antioch]] (&nbsp; Acts 13:1 ), Agabus and the prophets from Jerusalem (&nbsp; Acts 11:27 f., &nbsp; Acts 21:10 ), the four daughters of [[Philip]] the evangelist (&nbsp; Acts 21:9 ). But these few names give us no conception of the numbers and influence of the prophets in the Apostolic Church. For light upon these points we have to turn especially to the [[Pauline]] Epistles ( <em> e.g. </em> 1Co 12:28 f., &nbsp; 1 Corinthians 12:14 , &nbsp; Ephesians 2:20; &nbsp; Ephesians 3:5; &nbsp; Ephesians 4:11 ). Probably they were to be found in every Christian community, and there might even be several of them in a single congregation (&nbsp; 1 Corinthians 14:29 ). [[Certain]] of them, possessed no doubt of conspicuous gifts, moved about from church to church (&nbsp; Acts 11:27 f., &nbsp; Acts 21:10; Cf. &nbsp; Matthew 10:41 , <em> Did </em> . xiii. 1). Others, endowed with literary powers, would commit their ‘visions and revelations’ to writing, just as some prophets of the OT had done, though of this literary type of prophecy we have only one example in the NT the Book of Revelation (cf. &nbsp; Revelation 1:3; &nbsp; Revelation 22:7; &nbsp; Revelation 22:9-10; &nbsp; Revelation 22:19 ). </p> <p> [[Quite]] a flood of light is shed upon the subject of the NT prophets by the evidence of the <em> [[Didache]] </em> . We see there that about the end of the first century or the beginning of the second the prophet is still held in the highest estimation (xi. 7, xiii.), and takes precedence, wherever he goes of the local ministry of bishops and deacons (x. 7). But we also see the presence in the Church of those influences which gradually led to the elimination of the prophetic ministry. One influence is the abundance of false prophets (xi. 8 ff.; cf. &nbsp; Matthew 7:15; &nbsp; Matthew 24:11; &nbsp; Matthew 24:24 , &nbsp; 1 John 4:1 ), tending to make the Church suspicious of all prophetic assumptions, and to bring prophecy as such into disrepute. Another is the growing importance of the official ministry, which begins to claim the functions previously accorded to the prophets alone (xv. 1). Into the hands of the official class all power in the Church gradually passed, and in spite of the outburst of the old prophetic claims, during the latter half of the 2nd cent., in connexion with the Montanist movement, the prophet in the distinctive NT sense disappears entirely from the Catholic Church, while the ministry of office takes the place of the ministry of inspiration. </p> <p> J. C. Lambert. </p>

<p> '''Prophet.''' The ordinary Hebrew word for prophet is '''nabi''' , derived from a verb signifying, ''"To Bubble Forth",'' like a fountain; hence, the word means ''One Who Announces,'' or ''Pours Forth,'' the declarations of God. The English word comes from the Greek prophetes ( '''profetes''' ), which signifies, in classical Greek, ''One Who Speaks For Another,'' especially ''One Who Speaks For A God,'' and so interprets his will to man; hence, its essential meaning is ''"An Interpreter".'' </p> <p> The use of the word in its modern sense as ''"One Who Predicts"'' is post-classical. The larger sense of [[Interpretation]] has not, however, been lost. In fact, the English word has been used in a closer sense. The different meanings, or shades of meanings, in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining the mysterious, hidden sense of Scripture by an immediate illumination and motion of the Spirit." </p> <p> '''Order and office.''' - The sacerdotal order was originally the instrument, by which the members of the Jewish theocracy were taught, and governed in things spiritual. Teaching by act and teaching by word were alike their task. But during the time of the judges, the priesthood sank into a state of degeneracy, and the people were no longer affected by the acted lessons of the ceremonial service. They required less enigmatic warnings and exhortations, under these circumstances, a new moral power was evoked; the Prophetic Order. </p> <p> Samuel, himself Levite of the family of Kohath, &nbsp;1 Chronicles 6:28, and almost certainly a priest, was the instrument used, at once, for effecting a reform in the sacerdotal order, &nbsp;1 Chronicles 9:22, and for giving to the prophets, a position of importance, which they had never before held. Nevertheless, it is not to be supposed that Samuel created the prophetic order as a new thing before unknown. The germs, both of the prophetic and of the regal order, are found in the law as given to the [[Israelites]] by Moses, &nbsp;Deuteronomy 13:1; &nbsp;Deuteronomy 17:18; &nbsp;Deuteronomy 18:20, but they were not yet developed, because there was not yet the demand for them. </p> <p> Samuel took measures to make his work of restoration permanent, as well as, effective for the moment. For this purpose, he instituted companies or colleges of prophets. One, we find in his lifetime at Ramah, &nbsp;1 Samuel 19:19-20, others, afterward, at Bethel, &nbsp;2 Kings 2:3, Jericho, &nbsp;2 Kings 2:2; &nbsp;2 Kings 2:5, Gilgal; &nbsp;2 Kings 4:38, and elsewhere. &nbsp;2 Kings 6:1. Their constitution and object similar to those of theological colleges. Into them were gathered promising students, and here, they were trained for the office which they were , afterward, destined to fulfill. So successful were these institutions that, from the time of Samuel to the closing of the canon of the Old Testament, there seems never to have been wanting, due supply of men to keep up the line of official prophets. </p> <p> Their chief subject of study was, no doubt, the law and its interpretation; oral, as distinct from symbolical, teaching being, thenceforward, tacitly transferred from the priestly to the prophetic order. Subsidiary subjects of instruction were music and sacred poetry, both of which had been connected with prophecy from the time of Moses, &nbsp;Exodus 15:20, and the judges. &nbsp;Judges 4:4; &nbsp;Judges 5:1. </p> <p> But, to belong to the prophetic order, and to possess the prophetic gift, are not convertible terms. Generally, the inspired prophet came from the college of prophets, and belonged to prophetic order; but this was not always the case. Thus, Amos, though called to the prophetic office, did not belong to the prophetic order. &nbsp;Amos 7:14 . The sixteen prophets, whose books are in the canon, have that place of honor because they were endowed with the prophetic gift as well as ordinarily, (so far as we know), belonging to the prophetic order. </p> <p> '''Characteristics.''' - What then are the characteristics of the sixteen prophets thus called, and commissioned, and intrusted with the messages of God to his people? </p> <p> They were the national poets of Judea. </p> <p> They were annalists and historians. A great portion of Isaiah, of Jeremiah, of Daniel of Jonah, of Haggai, is direct or in direct history. </p> <p> They were preachers of patriotism, - their patriotism being founded on the religious motive. </p> <p> They were preachers of morals and of spiritual religion. The system of morals put forward by the prophets, if not higher or sterner or purer than that of the law, is more plainly declared, and with greater, because now more needed, vehemence of diction. </p> <p> They were extraordinary, but yet authorized exponents of the law. </p> <p> They held a pastoral or quasi-pastoral office. </p> <p> They were a political power in the state. </p> <p> But the prophets were something more than national poets and annalists, preachers of patriotism moral teachers, exponents of the law, pastors and politicians. Their most essential characteristic is that they were instruments of revealing God's will to man, as in other ways, so specially by predicting future events, and in particular, foretelling the incarnation of the '''Lord Jesus Christ''' , and the redemption effected by him. We have a series of prophecies which are so applicable to the person and earthly life of '''Jesus Christ''' as to be thereby shown to have been designed to apply to him. And, if they were designed to apply to him, prophetical prediction is proved. Objections have been urged. We notice only one, namely, vagueness. It has been said that the prophecies are too darkly and vaguely worded to be proved predictive, by the events which they are alleged to foretell. But to this might be answered. </p> <p> That God never forces men to believe, but that there is such a union of definiteness and vagueness in the prophecies, as to enable those who are willing to discover the truth, while the willfully blind are not forcibly constrained to see it. </p> <p> That, had the prophecies been couched in the form of direct declarations, their fulfillment would have, thereby, been rendered impossible or at least capable of frustration. </p> <p> That the effect of prophecy would have been far less beneficial to believers, as being less adapted to keep them in a state of constant expectation. </p> <p> That the [[Messiah]] of revelation could not be so clearly portrayed in his varied character as God and man, as prophet, priest and king, if he had been the mere "teacher." </p> <p> That the state of the prophets, at the time of receiving the divine revelation, was, such as necessarily, to make their predictions fragmentary figurative, and abstracted from the relations of time. </p> <p> That some portions of the prophecies were intended to be of double application, and some portions, to be understood only on their fulfillment. Compare &nbsp;John 14:29; &nbsp;Ezekiel 36:33. </p>

<div> '''1: '''''Προφήτης''''' ''' (Strong'S #4396 — Noun Masculine — prophetes — prof-ay'-tace ) </div> <p> "one who speaks forth or openly" (see Prophecy , A), "a proclaimer of a divine message," denoted among the [[Greeks]] an interpreter of the oracles of the gods. In the Sept. it is the translation of the word roeh, "a seer;" &nbsp;1—Samuel 9:9 , indicating that the "prophet" was one who had immediate intercourse with God. It also translates the word nabhi, meaning "either one in whom the message from God springs forth" or "one to whom anything is secretly communicated." Hence, in general, "the prophet" was one upon whom the Spirit of God rested, &nbsp;Numbers 11:17-29 , one, to whom and through whom God speaks, &nbsp;Numbers 12:2; &nbsp;Amos 3:7,8 . In the case of the OT prophets their messages were very largely the proclamation of the Divine purposes of salvation and glory to be accomplished in the future; the "prophesying" of the NT "prophets" was both a preaching of the Divine counsels of grace already accomplished and the foretelling of the purposes of God in the future. </p> &nbsp;Matthew 5:12&nbsp;Mark 6:15&nbsp;Luke 4:27&nbsp;John 8:52&nbsp;Romans 11:3&nbsp;Matthew 10:41&nbsp;21:46&nbsp;Mark 6:4&nbsp;Matthew 21:26&nbsp;Luke 1:76&nbsp;Acts 13:1&nbsp;15:32&nbsp;21:10&nbsp;1—Corinthians 12:28,29&nbsp;14:29,32,37&nbsp;Ephesians 2:20&nbsp;3:5&nbsp;4:11&nbsp;John 1:21&nbsp;6:14&nbsp;7:40&nbsp;Acts 3:22&nbsp;7:37&nbsp;Mark 6:15&nbsp;Luke 7:16&nbsp;Luke 24:19&nbsp; John 4:19&nbsp;9:17&nbsp;Revelation 11:10,18&nbsp;Titus 1:12&nbsp;Luke 24:27&nbsp;Acts 8:28 <div> '''2: '''''Ψευδοπροφήτης''''' ''' (Strong'S #5578 — Noun Masculine — pseudoprophetes — psyoo-dop-rof-ay'-tace ) </div> <p> "a false prophet," is used of such (a) in OT times, &nbsp;Luke 6:26; &nbsp;2—Peter 2:1; (b) in the present period since Pentecost, &nbsp;Matthew 7:15; &nbsp;24:11,24; &nbsp;Mark 13:22; &nbsp;Acts 13:6; &nbsp;1—John 4:1; (c) with reference to a false "prophet" destined to arise as the supporter of the "Beast" at the close of this age, &nbsp;Revelation 16:13; &nbsp;19:20; &nbsp;20:10 (himself described as "another beast," &nbsp; Revelation 13:11 ). </p>

<p> A person who foretells future events. It is particularly applied to such inspired persons among the Jews as were commissioned by God to declare his will and purposes to that people. </p> <p> See PROPHECY. False Prophets. </p> <p> See IMPOSTORS; and Josephus's Hist. of the Jews. Some of the Prophets, an appellation given to young men who were educated in the schools or colleges under a proper master, who was commonly, if not always, an inspired prophet in the knowledge of religion, and in sacred music, and thus were qualified to be public preachers, &nbsp;1 Samuel 10:1-27 : &nbsp; 1 Samuel 11:1-15 :&nbsp; 2 Samuel 19:1-43 : &nbsp; 2 Kings 2:1-25 : </p>

<p> PROPH'ET, n. L. propheta. </p> 1. One that foretells future events a predicter a foreteller. 2. In Scripture, a person illuminated, inspired or instructed by God to announce future events as Moses, Elijah, David, Isaiah, &c. 3. An interpreter one that explains or communicates sentiments. &nbsp;Exodus 7 4. One who pretends to foretell an imposter as a false prophet. &nbsp;Acts 13 . <p> of the prophets, among the Israelites, a school or college in which young men were educated and qualified for public teachers. These students were called sons of the prophets. </p>

<li> The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi. <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]] Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Prophet'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/p/prophet.html. 1897. </p> </div> </li>

<p> '''(1):''' ''' (''' n.) One who prophesies, or foretells events; a predicter; a foreteller. </p> <p> '''(2):''' ''' (''' n.) One inspired or instructed by God to speak in his name, or announce future events, as, Moses, Elijah, etc. </p> <p> '''(3):''' ''' (''' n.) An interpreter; a spokesman. </p> <p> '''(4):''' ''' (''' n.) A mantis. </p>