Trinity Journal of Apologetics and Theology A Review And Pedagogical Journal Volume 001 January 2007 Issue 003

In this study we will look into ‘prediction’ first, though we do not see this word in the Bible. In its common use, the synonymous words for ‘predict’ are: forecast, foretell, portend, presage, prophesy, etc. It’s meaning as given in Webster’s II dictionary is, “To state, tell about, or make known beforehand, especially on the basis of special knowledge.” For many, this may very well be the meaning of ‘prophecy.’ Again from the same dictionary we see that ‘prophecy’ is used in different ways. They are: (1) To reveal by divine revelation. (2) To predict. (3) To prefigure, etc. The meaning of a word as we see in a dictionary is the way in which the general public uses that word. Dictionaries do not give us the definition of words; on the contrary it provides the use of the word in the literature. In our case, the general public uses the two words, ‘predict’ and ‘prophecy,’ as synonymous to each other. To those of us who believe that the scriptures are the revelation of God to man, the acceptance of synonymous argument will create problems of huge magnitude. The absence of the word ‘predict’ in the scriptures should be the root of our position in rejecting ‘prediction’ at par with ‘prophecy’ while discussing scriptural truths. In Psalms 12:6 we read, “The words of Jehovah are pure words, silver tried in the furnace of earth, purified seven times.” God used just over 5,000 out of about 96,000 Greek words in writing the New Testament. He rejected over 90,000 words that existed in the Greek language. Should we use one of the rejected words to the teaching of scriptures at par with those 5,000 words? When the Holy Spirit took certain existing words and used them to reveal God’s mind, He also used it in certain manner with certain meaning associated with them. When we study the scriptures, this meaning is what we are searching for. Our interest is not on the meaning that is given by the world.

With this in the background, let me try to discuss the fallacy of equating ‘prediction’ with ‘prophecy.’ What is the general principle of predicting? There are at least two different ways of prediction. The two are connected with the logic of inference and deduction. To make inferences, we collect data from experiments or experience and fit them into mathematical models. Using these models, we predict what will happen in the future. There is an underlying assumption in such inferences. That assumption is that there will not be any significant changes in the environment that will affect the outcome in the future. When we predict using the mathematical models we associate a probability based on the number of data points and the confidence we have in the data. Therefore, we hear about confidence level and precision of the predicted result. This is very common in many of the statistical prediction, including population surveys. Most of us know the precision level as the ‘probability for error.’ An example of inferring from collected data could be given as: After observing thousands of rats, one may conclude that rats are furry creatures. Now he believes that and insists on his inference about rats being furry creatures, because he has not observed any rats without fur. What will be his mental situation, when he sees a rat without fur? In the real world, there are rats without fur. His inference about rats as animals with fur was from erroneous data. The predictions using inference logic could be erroneous and should be presented with a measure of uncertainty, called probability. Another example of this problem of inference is the weather predictions. Their predictions are always attached to a probability value. We who ignore that probability always make fun of the weatherman, when the anticipated predicted event (rain, snow, etc) fails to appear. We forget, when the weatherman says there is 60% probability that it will rail tomorrow, he indirectly stated that there is a 40% probability that it will not rain.

The other deductive method depends upon hypothesis or theory rather than on experience or experiments. These hypotheses are made before any experiment is conducted to collect the data. These assumptions need not be supported by factual studies. Therefore, such a method is also known as ‘a priori method.’ One of the examples is coin tossing. Though a coin has three sides, it is generally assumed that it will fall only on two sides. Here the whole surface is not taken into consideration. It is also believed that once the coin leaves the hands of the tosser, he has no control over the coin. This allows assuming randomness of results. If successive tossing is performed, then can the tosser influence the outcome? Suppose the tosser places the coin with its head facing up and tosses it and the result was head. Instead of the positioning of the coin with its head up, what would have been the result if it were placed in tail up position before tossing? What would have been the result if the tossing force were greater than it was or less than it was causing a change in the number of turns in the air? What would have been the result if the coin were biased? What would have been the result if the angle of projection were different in successive tossing? What would be the result if the coin were caught in the mid air instead of allowing it to fall to the floor or ground? If the coin is caught in the mid air, is the catcher allowed to turn his/her hand occasionally before looking for the result? These are only few questions that are related to controllable factors that can affect the outcome of coin tossing. There are concerns about uncontrollable factors also. One of them is, will the airflow (wind) affect the outcome of a coin throw? If we toss the coin in a ground with heavy grass cover, then it could fall on its side. Here we were considering a three-sided dice, a coin, as a two sided dice itself is unscientific. Let us assume that the ‘a priori’ hypothesis of two outcomes in a coin toss as valid. Then, when a person calls a ‘head’ before the toss takes place, he/she is predicting the outcome in advance with a probability of one-half (1/2). That is, one outcome of head out of the two possible outcomes of ‘a head and a tail.’ Similarly when a six-sided dice is tossed each face has a probability of one-sixth (1/6). In a-priori method, there is a probability associated with the prediction to be true.

In order to predict the outcome of an event, we must know about the process that produces that event. In coin throwing or dice throwing there are rules that defines the process of throwing and the surface on which it lands. The operational definition is to be clearly defined in advance. The operational definition should include: Who will throw, where it is thrown, what be thrown, when it is thrown, and how it is thrown. We have already mentioned that the coin is a three-sided dice. There are many-sided dices available. They include one sided, three sided (usually considered as two sided), four sided, five sided, and so on. (I collect dice and in my collection there are dices with up to 28 faces. I do not have a two or double sided dice.). The operational definitions of the processes are to optimize the process with the intention of reducing variation of outcomes. The importance of operational definition even in data collection were emphasized by Dr. Wilson in his book on experimental design, and by Dr. Deming in his book, “Out of the Crisis.”

Another condition to predict is that the process must be in a state of control and stable. If it is not in control, then the data become unsuitable for prediction. The stability of the process provides confidence in the outcome and confidence in predictions. When one throws a coin we expect a head or a tail. In this case, we assume that we are using a coin with a head and a tail. If the thrower is using a two headed or two tailed coin the prediction has no value. Therefore, there are underlying assumption in all predictions. These assumptions are to be extended to controllable and uncontrollable factors, equally. These assumptions are to be stipulated in advance of the data collection and analysis for prediction purpose.

So far, we were discussing the process of prediction from a scientific point of view. There are more to be discussed, if we are really interested in establishing a process that is stable, in control, and predictable.

A prediction should consider all possible outcomes. This requirement brings the use of probability, a measure of uncertainty, to be associated with the predicted result. A prediction based on the logic of inference or deduction includes a probability of being true. Is it correct for us to equate a prediction with a measure of uncertainty with divinely given prophecy and /or foretelling? Remember the probability is mandated by the presence of variation. In James 1:16-17 we read, “Do not err, my beloved brethren. Every good gift and every perfect gift comes down from above, from the Father of lights, with whom is no variation nor shadow of turning.”


Foretelling: Previously we briefly discussed about ‘prediction’ as part of the subject, ‘Prophecy, Foretell, & Prediction.’ Though ‘prediction’ is not specifically stated by that term in the Bible, the Pentecostals and Charismatics push it into the teaching as a part of the Christian doctrine. The unsuspecting believers are deceived into accepting ‘prediction’ at par with ‘foretell’ and ‘prophecy’ as stated in the scriptures. If we are interested not to be drawn into the trap of the enemy to equate terms that are rejected by the Holy Spirit to be equal with those terms that are accepted by Him, we must understand and reject ‘prediction’ as a teaching from the scriptures and accept it as a teaching from this world.

Before we discuss ‘foretell’ as told in the scriptures, we should consider certain aspects of a process. We are concerned about the process of predicting, foretelling, and/or prophesying. Before we accept the claim of any of the above by a person, we should consider the following and should include both the claimant and the spectators, alike:

1. What are the associated influences (or, if I may say, ‘forces’) that produce those effects?
2. What are the interactions of those influences?
3. Do we have the knowledge of psychology of the event?
4. Is that process capable to be under the guidance of the Holy Spirit? Or, is it incapable?
5. Is the process is in-control or out-of-control as we observe it?
6. Are the events are affected by ‘common causes’ or assignable ‘special causes?’
7. What is the operational definition of this process?
8. What are the scriptural rules for the outcomes of the events to be decided as from God? What is the actual experience with respect to the outcomes?
9. What is the target of prophecy, foretell, and prediction? Is there variation from this target in the modern Pentecostal and Charismatic movements?
10. Are those who claim to be prophesying, foretelling, and/or predicting tampering with the rules that are already laid down by God?
11. Do those who claim to be prophesying, foretelling, and/or predicting blaspheming the Holy Spirit in the name of the Holy Spirit and for the Holy Spirit?

As we discussed earlier, it is clear that ‘prediction’ do not take into consideration God as the overruling One and all the laws of nature are under His command. If this is not clear to any, let me explain: If there are 100 prediction by a certain person in the name of the Holy Spirit, then all of them must come to be true and must take place as stated. If only some of them are, then they are predictions made by humans or some other spirits and is subjected to error. A 50% percent fulfillment is as good as throwing a three-sided dice, a coin, pretending it to be two sided. An eighty percent fulfillment is the same as choosing five out of six sides of a six-sided dice (5/6 is very close to 0.83 or roughly 80%) and throwing it to win. A person who predicts in the name of the Holy Spirit must display 100% success of what he/she predicts. Otherwise, it is a ploy of the Devil, and is very similar to the act of the Egyptian magicians.

The word ‘foretell’ is used by the English-speaking world as, “To tell beforehand.” Since we see this word in the English translation, let us look into it use by the Holy Spirit in the scriptures. In this discussion, I am using the KJV and the corresponding Greek words. I also include “forewarn’ also in this study. The Greek words translated as “foretell’ are: PROEIPON ( = to say beforehand) in Mark 13:23; PROKASTAGGELLW ( = to announce beforehand) in Acts 3:24; and PROLEGO ( = to lay before, to tell before) in 2 Corinthians 13:2. The Greek words for ‘forewarn’ are: PROEIPON ( = to say beforehand) 1 Thessalonians 4:6; and UPODEIKNUMI ( = to show secretly) in Luke 12:5. In KJV the Greek word PROEIPON is translated as ‘foretell’ and ‘forewarn.’

For a better understanding, let us look into all places these words appear in the scriptures:

1.0 - PROEIPON ( = to say beforehand) appears in:
1.1 - Matthew 24:25 – “Behold, I have told you before.”
1.2 - Mark 13:23 – “Behold, I have foretold you all things.”
1.3 - Acts 1:16 – “The Holy Spirit by the mouth of David spoke before concerning Judas.”
1.4 - Romans 9:29 – “And as Esaias said before.”
1.5 - 2 Corinthians 7:3 – “For I have said before.”
1.6 - 2 Corinthians 13:2 – “I told you before, and foretell you.”
1.7 - Galatians 1:9 – “As we said before, so say I now again.”
1.8 - Galatians 5:21 – “Of the which I tell you before.”
1.9 - 1 Thessalonians 4:6 – “Even as we also told you before.”
1.10 - Hebrews 4:7 – “Saying in David, to day, after so long a time.”
1.11 - 2 Peter 3:2 – “Which were spoken before by the Holy Spirit.”
1.12 - Jude 17 – “Remember the words spoken before by the apostles.”

2.0 - PROKASTAGGELLW ( = to announce beforehand) appears in:
2.1 - Acts 3:18 – “Which God before had showed by the mouth of the prophets.”
2.2 - Acts 7:52 – “They have slain them which showed before of the coming of the Just One.”

3.0 - PROLEGO ( = to lay before, to tell before) appears in:
3.1 - 2 Corinthians 13:2 –“”I told you before, and foretell you.”
3.2 - Galatians 5:21 – “Of which I tell you before.”
3.3 - 1 Thessalonians 3:4 –“”We told you before that we should suffer tribulation.”

4.0 - UPODEIKNUMI ( = to show secretly) appears in:
4.1 - Mathew 3:7 – “Who hath warned you to flee from the wrath to come?”
4.2 - Luke 3:7 – “Who hath warned you to flee from the wrath to come?”
4.3 - Luke 6:47 – “I will show you to whom he is like.”
4.4 - Luke 12:5 – “”I will show you whom you shall fear.”
4.5 - Acts 9:16 – “I will show him how great things he must suffer.”
4.6 - Acts 20:35 – “”I have showed you all things.”

When we consider all these occurrences of these Greek words that are translated as ‘foretell’ or ‘forewarn,’ we come to realize that the real meaning of these words in the scriptures are:
1. “To declare openly,” “to declare plainly,” or “to tell beforehand.” The prophecy is not the object of the scriptures in many of these verses.
2. In certain cases foretelling are connected with prophecy. In those cases, they were connected with foretelling the future.
3. Forewarning is connected with warning given beforehand so that the hearers could escape the coming judgment or face the consequences of disobedience. In 1 Thessalonians 3:4 we read about the afflictions consequent to preaching of the gospel. In 1 Thessalonians 4:6, it was the consequence violation of chastity.


Prophecy: In understanding about ‘prophecy,’ we should start our study in the Old Testament. To the Jews, The Old testament consists of three sections called:

TORAH – The five books of Moses
NEVI’IM – The Prophets
KETHUVIM – The writings

One, who studies about prophecy, will come to realize that these divisions are not strictly observed in the scriptures. There are prophecies in the TORAH as well as in KETHUVIM. In other words, the prophecies in the Old Testament are not limited to the books known after the Prophets, NEVI’IM, only.

There are different Hebrew words translated as ‘prophecy’ and they are:
CHAZAH = to see as in a vision
MASA = what is lifted up, a burden, a message
NABA = Flow forth, to prophecy
NEBA = to prophecy
NEBUAH = Prophecy
Out of all these five words, NABA is the most prevalent one. In summary a prophecy is a vision about certain burden that flow forth as a message from the One who is called a prophet.

In the Old Testament a prophet is called:
CHOSEH = A seer
NABI = A prophet
NEBI = A prophet
NEBIAH = A prophetess, female teacher
ROEH = A seer – Prophets like Samuel, Hanani, etc. are called ROEH, a seer

In the above list, we are considering the words that are translated as ‘prophecy,’ and/or ‘prophets.’ We do not consider the Hebrew words for soothsaying, divination, etc. Those words are outside the scope of this study.

A prophet is the one from whom flow forth a burden or a message as if in a vision from God. A NABI or NABIAH is a spoke person. When one speaks for God, he is the prophet of God. When one speaks for the Devil or demons and claims to be speaking for God, then they are false prophets. When one speaks for Baal, then he/she is a prophet of Baal.

In the new Testaments the Greek words that are translated as ‘prophecy’ are:
PROPHETEIA = Public exposition
PROPHETIKOS = Prophetic

The Greek words translated as ‘prophet’ in the New Testament are:
PROPHETES = Public expounder
PROPHETIKOS = Prophetic
PSEUDOPROPHETES = A false prophet

A prophet is the public expounder of what was given to him from God. He is expounding certain things that were not given otherwise. He speaks for God, the message from God, it is as in a vision, it is a burden, and it is for His people.

There are prophets of God, prophets of Devil, prophets of demons, prophets of Baal, etc. The title is based on whose messengers they are. In our discussion, we will concentrate on the ‘prophets of God’ who publicly expounds the message of God. In the Old Testament, we read the prophets of God say, “Thus says Jehovah,” “Jehovah spoke to me,” “Jehovah sent me,” etc. Is there any way we could identify the true prophets of God as we read about their prophecies? In order to do this, we must distinguish between ‘foretelling’ that are part of the prophecies of God and that are not. It is the responsibility of man to distinguish between the prophecies of God and those that are not of God. This distinguishing of foretelling and prophecies should not be debated by the use of leading questions, rhetorical questions, etc. It must be guided by the word of God as the rules that are provided for our instruction and edification.

Let us look into the scriptures about the rule to identify the prophet of God. “Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken; according to all that thou desiredst of Jehovah thy God at Horeb at the day of the assembly, saying, Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. And Jehovah said unto me, They have well spoken that which they have spoken. A prophet will I raise up unto them from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass that the man who hearkeneth not unto my words which he shall speak in my name, I will require it of him. But the prophet who shall presume to speak a word in my name that I have not commanded him to speak, or that shall speak in the name of other gods, that prophet shall die. And if you say in thy heart, How shall we know the words that Jehovah hath not spoken? When a prophet speaketh in the name of Jehovah, and the thing followeth not, not comes to pass, that is the word which Jehovah hath not spoken; the prophet hath spoken it presumptuously: be not afraid of him.” (Deuteronomy 18:15-22)

When the Jews saw the works of Jesus, they said, “This is truly the prophet which is coming into the world” (John 6:14). In the famous speech of Stephen in Acts 7, we read that Jesus Christ is the prophet that Moses spoke off. While our risen Lord ascended to the Father’s presence and sent the Holy Spirit to guide us into all truth and to be with us, so that we will not be orphans, prophets were raised by the Holy Spirit as the foundation of the Assembly along with the Apostles. When the foundation was completed and the walls of the Assembly, the bride of Christ, the New Jerusalem, was being built, the foundation gifts were done away with. This we read in 1 Corinthians 10-16. Before the last Apostle was removed from the earth, the Prophet who was sent like Moses gave him the last of the prophecies. That is given to us in Revelations. It is clearly stated in Revelation 1:1-3. Knowing the culpability of man to the cunning propaganda of the devil, our Lord Jesus Christ asked John to write the following before He closed the last prophecy. “I testify to every one who hears the words of the prophecy of this book, if any one shall add to these things, God shall add to him the plagues which are written in this book. And if any one take from the words of the book of this prophecy, god shall take away his part from the tree of life, and out of the holy city, which are written in this book.” (Rev. 22:18-19)

Before this, Apostle Paul wrote to the Corinthians who misused the gift of prophecy in their gathering in 1 Corinthians 13:9-12, “For we know in part, and we prophecy in part: but when that which is perfect has come, that which is in part shall be done away. When I was child, I spoke as a child, I felt as a child, I reasoned as a child; when I became a man, I had done with what belonged to the child. For we see now through a dim window obscurely, but then face to face; now I know partially, but then I shall know according as I also have been known.” There are no more new prophecies in addition to that are given in the scriptures. Any one who claims that he is prophesying, he is adding to the prophecies given to us by the Lord Jesus Christ. Only an unbeliever will dare to do that. A child of God will have the fear of God instilled in him by the Holy Spirit that is in him and will not dare to add or subtract to the completed prophecies in the scriptures. If any one dares to add or take away from these prophecies, let them beware of the seriousness of their actions. They must cease and desist, without exception. There are no new prophecies. We should not elevate man’s foretelling, predicting, and false-prophecies of demons to the level of the prophecies of God that has come to a completion in the Son of Man.

In Revelation 19:10 we read, “For the spirit of prophecy is the testimony of Jesus.” This verse tells us that the prophecies of God, written or spoken, were all related to the testimony of Jesus. All prophecies must point to Jesus as a testimonial of God’s plan of our salvation through Jesus Christ. This salvation plan in Jesus Christ begins at the beginning of creation and extends to the new heaven and new earth. We do not know much before or after that. We see the new heaven and new earth and the New Jerusalem coming down out of heaven from God as a bride who is adorned for her husband (Rev. 21:1-2). We don’t know much after that. It is now hidden from us, but we will know when He wishes to reveal that to us.

Another scripture of importance in the subject of prophecy is 1 Corinthians 13:8-12: “Love never fails; but whether prophecies, they shall be done away; or tongues, they shall cease; or knowledge, it shall be done away. For we know in part, and we prophecy in part: but that which is perfect has come, that which is in part shall be done away. When I was a child, I spoke as a child, I felt as a child, I reasoned as a child; when I became a man, I had done with what belonged to the child. For we see now through a dim window obscurely, but then face to face; now I know partially, but then I shall know according as I also have been known.” Chapter 13 is part of the section containing chapters 10 through 16. Pentecostals and Charismatics love to speak about 1 Corinthians 12 and 14. Very rarely they consider chapter 13. They shy away from discussing 1 Corinthians 10-16, as a whole. It is difficult for a student of the Word of God to realize that the First Epistle to Corinthians is to correct what was done wrong by the saints at Corinth.

Each and every sections in that Epistle deals with their errors and what should be done to correct it. Up to chapter 10, Paul answered the questions from the saints at Corinth. After finished with his answers, Paul embarked on teaching them about gathering together in the name of the Lord on the first day of the week with its significance and its character. We read about the first day of the week in chapter 16. In chapter 10, Paul wrote about what the Corinthians should not be ignorant off. It started with the distinction between the Lord’s Table and the table of the demons. Pentecostals and Charismatics do not consider the gathering around the Lord’s Table is an essential activity of believers. To them the gathering together is to show off the individual’s ability to prophecy, speak in tongues, healing the sick, and/or who is the biggest of all. After the distinction between the Lord’s Table and the table of demons was given, in chapter 11 we read about the headship. There we read that man is the head of the woman, Christ is the head of man, and Christ’s head is God. There is a hierarchical order in the headship as defined by the Holy Spirit. This doctrine of headship starts with, “But I wish you to know” (11:3). It is something that we should not be ignorant off. Not only that, it is the specific thing we have to do as an imitator of Paul as he is of Christ (11:1).

This teaching of the headship comes between the Lord’s Table and the Lord’s Supper. After the headship, we read about the Lord’s Supper. No Christian should consider that remembering the death of the Lord, as He ordained on the night in which He was betrayed, till He come is a secondary activity of their gatherings. We should not replace ‘Breaking of Bread’ to remember the Lord’s death with singing and preaching as the primary objectives of the gathering of the saints on the first day of the week. Before Paul goes into the teaching of the gifts of the Holy Spirit as related to the gathering of the saints, Paul required the saints to examine themselves. They are asked to examine about their attitude and behavior at the gathering of the saints around the Lord’s Table to eat the Lord’s Supper. Then, in chapter 12 we read about the spiritual gifts as applicable to the gathering. There we read about its distribution among the saints and how it was given. There we read, “For also in the power of one Spirit we have all been baptized into one body” (1 Corinthians 12:12). But the Pentecostals and Charismatics deny this and claim that only a portion of believers have this baptism with the Holy Spirit. To them, “all” means ‘some.’ Usually, they conveniently pass over chapter 13 that deals with the removal of prophecies, speaking in tongues, etc.

Let us look into 1 Corinthians 13:8-12. For the prophecies to exist as in Corinth, the prophecies () and knowledge (s) should be in part and not complete or full. The prophecies are by inspiration and the knowledge is its reflection. The earthly knowledge is partial and is improved by successive approximation by parts. It is like integration by parts method in calculus. When the state of perfection is reached, the knowledge takes the character of completeness. That is what we are given in Revelation. The partial state of knowledge about the Assembly, the body and bride of Christ, has ceased. We do have the complete knowledge about the Assembly in the New Testament. Its glory as a bride adorned for her husband is shown in Revelation 21. This vision of the assembly that was given to John was not like that of the condition of the assembly at Corinthian. What John saw was perfect and it was coming down from heaven fully adorned for her Groom. When that knowledge is given and we accept it, we don’t need additional prophecies or speaking in tongues. When one insists to continue to do so, then we are showing our willful negligence to accept what is already prophesied? Let us also look into, “But when that which is perfect has come.” The Greek word for ‘perfect’ is TELEIOS and it means, ‘ended.’ We see it again in 15:24 in, “Then the end (TELOS).”

Therefore, “that which is in part” in 1 Corinthians 13:10 should be under stood as “That which is imperfect,” or ‘incomplete.’ The knowledge of the Corinthians was in part and imperfect. Therefore, they had the gifts of prophecy and speaking in tongues at their gathering. The epistles to the Corinthians were written before the Revelation. To them, they did not have the complete or perfect revelation of God’s word and the Assembly, as we are blessed with. At present, there is no need of prophecies of partial knowledge. Such prophecies of partial knowledge are done away KATARGEThESONTAI = they will be abolished). As an example we read about the childhood to manhood. The partial manhood of the childhood ceases at manhood. The knowledge that which is in part and imperfect will be done away with KATARGEThESONTAI = they will be abolished) as it is on this earth. This abolishing of partial knowledge is connected with our believing the word of God, which is complete and perfect or ended. If we don’t, then we are insisting on maintaining a partial knowledge about God’s plan and about what the Lord Jesus Christ is building, “My Assembly.” It is a refusal to accept what the Holy Spirit gives and is done it in the name of the Holy Spirit. Strange phenomena! Pentecostals and Charismatics along with Mormons, Christian Scientists, Seventh Day Adventists, Theosophical Society, etc. hold a modern day teaching of the existence of prophets and prophecies. They also claim to have their own new revelations and prophecies. They equate such to be at equal status with God’s word, if not superior. In John 17:3 the knowledge of God and Christ are called ‘Everlasting Life.” Lord Jesus Christ is the perfect knowledge. Those who refuse to accept the knowledge of Him as given in the word of God, and the everlasting life He offers usually demands the existence of prophecy and speaking in tongues, etc. They consider their faith as a feeling and not of faith as a gift of God (Eph. 2:8). Their denial of eternal salvation makes it necessary to replace it with a sporadic salvation, which is alien to the teachings of the scriptures. Lord Jesus Christ told that He gave the perfect knowledge about Him and no one should take away from it or add to it (Revelation 19:10 and 22:18-19). It is our inability and unwillingness to accept what the Holy Spirit provided as complete and perfect by placing our will and its actions above God’s word that creates confusion and disorder.

Going back to 1 Corinthians 10-16: In 1 Corinthians 12 we see the Spirit of power - the Holy Spirit. In chapter 13 we see the Spirit of love - the Spirit of Christ. In chapter 14, we see the spirit of sound mind. The persons who posses the gifts of the Holy Spirit in chapter 12 must be saturated with the Spirit in chapter 13. Otherwise, they will be of no benefit or use in chapter 14 where the local assembly is in function. Chapter 14 deals with how to conduct the assembly. In chapter 12, we read about what the Spirit is to the Assembly. The gifts are manifested as the energy of the Spirit as committed to men (12:4-7). In chapter 14, the local assembly is receiving God’s instruction and that is in the absence of a completed instruction (1 Cor. 13:8), as we have. Chapter 14 deals with how Corinthians misused those spiritual gifts and insisted that such misuses are what should be practiced. The Pentecostals and Charismatics conveniently and selectively pass over these verses that caution them about such misuses. They insist on continuing those misuses that were corrected by Paul in the first century. They misinterpret chapter 15 that deals with the content of the Gospel. There we read that the content should be the death, the resurrection, and the appearing of Christ for His redeemed. The current day Pentecostals and Charismatics demand that the gifts of the Holy Spirit are the main part of the Gospel. The Pentecostals and Charismatics love chapter 16, because it begins with collecting money.

The false interpretation of 1 Corinthians 12 and 14 may be the direct result of their refusal to gather together around the Lord’s Table to eat the Lord’s Supper. The scriptures tell us, “the spirit of prophecy is the testimony of Christ” (Rev. 19:10).


Subject Matter of Prophecy: What is the subject matter of prophecy? A prophecy is a direct revelation of things that are connected with Christ. The first prophecy in the Bible was about the judgment of the disobedient. “For in the day that thou eat of it thou shalt certainly die” (Gen. 2:17). The second was, “I will put enmity between thee and the woman, and between thy seed and her seed, he shall crush thy head, and thou shat crush his heel” (Gen. 3:15). Though this was a curse to the serpent, it was a prophecy by God to Adam and the woman about God’s provision for them and it was given before the end of the day they were to die. It is an act of grace, mercy to the undeserved. Man had to wait almost four thousand years for its fulfillment. Usually we consider Genesis 3:15 as the first prophecy. In either case, we could see the truth of Revelation 19:10 in these two scriptures. Throughout the scriptures, both Old and new Testaments, we could see that the prophecies were of this nature. It deals with the judgment for disobedience and the hope of the disobedient in Christ, God’s promise. The prophecy has in all its part a relation to Christ. In the New Testament, it has to do with the Assembly, which is His body. To the Jews, they are His earthly people. To the Gentiles, He will rule over them as the Son of Man. He is the center of all prophecies, and all the foretelling is related to that Center.

Man’s revolt to seize the opportunity to be equal with God and the resulting disobedience is repeatedly stated in the scriptures. This character of man is manifested abundantly in the misuse of prophecies also. Apostle Paul wrote about this to the Corinthians. The saints at Thessalonica were told that their ignorance is causing problems among them. In the Old Testament we read about Israel’s disobedience and the resulting state. In the New Testament we read about the disobedience of the Assembly and its resulting state. In both Testaments, we read about God’s grace and restoration of the disobedient. This is the basic theme of the prophecies. Therefore, in revelation 19:10 we read, “the spirit of prophecy is the testimony of Christ.” We should always remember that god never recorded the past in the scriptures, nor revealed the future in the scriptures, without designing to affect us by His word in the present. When the God’s will was a mystery, it was revealed in prophecies as required. When God’s will is made known through the Holy Spirit, it is completed. This is what we read in 1 Corinthians 12-14, Ephesians 1:10, revelation 22:18-19, and so on.

The prophecies were given through the prophets of God. Through them God maintained His connection and relationship with Judah and Israel. But through self-will Judah and Israel rebelled and disobeyed God. It was not different in any other dispensational age. From Adam till Moses, it was the same. From the Day of Pentecost till now, it is the. All the epistles and the Revelation attest to this condition. If such deviation happened at the time of the apostles, what is the condition now? The prophecies revealed God and foretold Christ. The prophecies were to be done away with when the things it spoke of were come to pass, accomplished, or completed. The character of prophecy was the increasing fullness of the intervention of God among men who are disobedient and rebellious. It does not deal with the development of God’s ways, but it showed men about their failures and reproved It encouraged the faithful among the faithless. It directed men to the enduring kindness and fidelity of God. We read about Enoch and Noah before the flood. In connection with Israel, Samuel, Isaiah, Jeremiah, Ezekiel, Elijah, Elisha are only a few. There are many more. When we come to the age of the Assembly or the age of grace, we learn that the Assembly was based on the failure of all others. In it the mind of God was specially communicated. Only the Assembly, commonly called church, is counted as faithful and is the depository of all prophecies. Therefore we read in revelation 22:18-19 an injunction from the one to whom it testifies. We have prophecies in Gospels, Acts, Epistles, and Revelation. In Revelation we read about the Assembly in the first three and the last two chapters. In the rest of Revelation, the Jews and the Gentiles are the focal point in connection with the ‘seed of the woman.”

In the Old Testament, we read about two kinds of prophecies. First, prophecies that are dealing with the conscience of God’s people, who claimed to be His people. Second, how God deals with them when they are disowned by Him. In the New Testament, the former kind is not seen in connection with the Assembly, because the occasion for such does not exist. The Assembly is united to Christ in the heavenlies. The New Testament communications are to the members of His body that is united with Him being its Head by the Holy Spirit. The coming of Christ in the air to take us to be with Him forever is the object of its prophecy. It is of ultimate higher order and is not affected by any failure. If any one doubts, please read Revelation 1-3 chapters. The later kind of prophesies are confided to the Assembly in the New Testament, but are not addressed to it. It is seen in Revelation. Israel has its place in it along with the Gentiles; therefore the Assembly is not seen or addressed in those prophecies. This is the character of the Lord’s prophecies. The Assembly was not prophesied of, but the Lord possessed it. It was hidden in God, revealed by the Son, and guided by the Holy Spirit. In no instance, individuals are the objects of prophecies, but it is the testimony of Christ that which is its object.

To be continued: “The Ways of Presentation of Prophecy In The Scriptures”


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