Communication Before Sin

[TESTIMONIES]

Communication Before Sin
Before our first parents sinned, they were in constant communication with
God and His angels. In this way they learned how to care for all living
creatures and to provide for their own needs as stewards of this fantastic
paradise called Planet Earth. Perhaps every day they had sundown worship
with God "in the cool of the day" (Gen. 3:8). And they learned that not all
was safe, even in Eden! Evil lurked in the shadow of the "tree of the
knowledge of good and evil" (Gen. 2:17).

But terrible changes took place when Adam and Eve sinned. They no longer
could speak with God face-to-face. Not because God had changed, but the
first couple had-sin reconfigured their mind and emotions. Isaiah starkly
described this new situation: "Your iniquities have separated you from your
God; and your sins have hidden His face from you" (Isa. 59:2).

Sin damages the neural paths. No one is ever the same after he or she
sins-new boutons in the neural pathways are formed that make sinning easier
to repeat. To think clearly again requires special help from God. Thus, when
our first parents sinned, God had to change His communication system with
human beings. Not all the deplorable results of sin happened to Adam and Eve
immediately, but the sad degeneracy of the human race began that day when
they yielded to "the lust of the flesh, the lust of the eyes, and the pride
of life" (1 John 2:16).

How God Bridged the Gap of Sin
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How could the sin-gulf be bridged? God always has a solution. He knows how
to adapt to changing circumstances. For example, instead of face-to-face
communication He "speaks" to everyone through "conscience" (see John 1:9;
Rom. 2:15). In some meaningful way, the Holy Spirit calls reasoning people
to choose right over wrong, whatever their situation. Further, for those who
specifically call for divine help, even though not much may be known about
God, the promise is open to all: "In all your ways acknowledge Him, and He
shall direct your paths" (Prov. 3:6).2

He also reveals Himself through angels: "Are they not all ministering
spirits sent forth to minister for those who will inherit salvation?" (Heb.
1:14).3

Though marred by the results of sin, the physical world still reveals much
about the nature and character of God: "For since the creation of the world
His invisible attributes are clearly seen, being understood by the things
that are made, even His eternal power and Godhead, so that they are without
excuse" (Rom. 1:20). People on all continents and throughout history have
associated God with such "attributes" as order, beauty, predictability, and
design that they have seen in the heavenly bodies or the wonders of earth,
both animate and inanimate.4

Before Moses led the Israelites out of Egypt God had been communicating with
men and women through such patriarchs as Noah (Gen. 5-9), Abraham (Gen.
12-24), Isaac (Gen. 26:2-5), and Jacob (Gen. 32:24-30). Moses was the
shining example of a human being with whom God conversed (Ex. 3, etc.).

In relating to the nation of Israel in its early years, God "spoke" through
the Urim and Thummim, two precious stones set in the breastplate (the ephod)
of Israel's high priest. When the nation's leaders wanted to know the will
of God, the high priest asked specific questions that were answered by light
resting on either the Urim or Thummin.5 For a young nation so soon out of
slavery and before the establishment of the written Word, this dramatic
communication method was decisive and affirming.

God also spoke through dreams. Think of Joseph's dream that had prophetic
significance (Gen. 37), the dreams of Pharaoh's butler and baker (Gen. 40),
Pharaoh's dream (Gen. 41), the dream of the Midianite soldier (Judges 7),
and Nebuchadnezzar's dreams (Dan. 2, 4).

Beyond question, the clearest revelation of God and His will for men and
women has been through Jesus Christ: "God, who at various times and in
various ways spoke in time past to the fathers by the prophets, has in these
last days spoken to us by His Son" (Heb. 1:1, 2). Jesus was explicit: "He
who has seen Me has seen the Father" (John 14:9). But Christ did not point
to God as all prophets must; all prophets had pointed to Him.

Prophets-the Most Recognized Form of Divine Disclosure
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Although God used many methods, the "prophet" was the most recognized form
of divine communication. Priests in Israel were the people's representatives
before God; the prophets were God's official representatives before His
people. The priest's calling was hereditary; the prophet was specifically
called by God.6

Prophets have been the most visible channel in God's communication system.
"Surely the Lord God does nothing, unless He reveals His secret to His
servants the prophets" (Amos 3:7). "The Lord God of their fathers sent
warnings to them by His messengers, rising up early and sending them,
because He had compassion on His people" (2 Chron. 36:15).

God said very clearly that if people would not listen to His prophets, He
had no other remedy to help them in their personal or national problems:
"But they mocked the messengers of God, despised His words, and scoffed at
His prophets. . . till there was no remedy" (2 Chron. 36:16).

In A Prophet Among You,7 T. Housel Jemison listed eight reasons why God used
prophets rather than some dramatic attention-getting device such as writing
on the clouds or thundering out His will every morning at dawn:

1. Prophets prepared the way for Christ's first advent.

2. As representatives of the Lord, prophets showed the people that God
valued human beings enough to choose from among them men and women to
represent Him.

3. Prophets were a continual reminder of the nearness and availability of
God's instruction.

4. Messages through the prophets accomplished the same purposes as a
personal communication from the Creator.

5. Prophets were a demonstration of what fellowship with God and the
transforming grace of the Holy Spirit could accomplish in a human life.

6. The presence of the prophets tested the people as to their attitude
toward God.

7. Prophets assisted in the plan of salvation, for God has consistently used
a combination of the human and the divine as His most effective means for
reaching lost humankind.

8. The prophets' outstanding product is their contribution to the Written
Word.

The Prophet's Work
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The prophet's work was twofold: to receive the divine message and to deliver
that message faithfully. These aspects are reflected in the three Hebrew
words for "prophet." To emphasize their role in listening to God's will as
it was revealed to them, the Hebrew writer used chozeh or ro'eh, translated
as "seer." The Hebrew word nabi, (the most frequently used Hebrew word for
prophet) describes prophets as they convey their message through speech or
in writing.

In 1 Samuel 9:9, both roles are noted: "Formerly in Israel, when a man went
to inquire of God, he spoke thus: 'Come, let us go to the seer' [ro'eh]; for
he who is now called a prophet [nabi] was formerly called a seer [ro'eh]."

Chozeh, derived from the same Hebrew root word from which we get the English
word vision, emphasizes that the prophet receives messages through divinely
initiated visions.

Each of the three Hebrew terms for "prophet" underscores the prophetic
office as the human side of the divine communication plan.

In the New Testament, the Greek word prophetes, corresponding to the Old
Testament nabi, is transliterated in English as "prophet." Its basic meaning
is "to speak forth." The genuine "prophet" speaks for God.

Long Line of Splendor
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The first (so far as we know) of this amazing line of brave, faithful, and
luminous prophets through whom God spoke His mind was "Enoch, the seventh
from Adam" (Jude 14). Later there were Abraham (Gen. 20:7), and Moses (Deut.
18:15). Miriam was the first woman designated as a prophet (Ex. 15:20).

As time passed, the nation of Israel lost its spiritual focus and became
like its neighbors in the worship of other gods. During the long and dreary
period of the Judges, Israel was oppressed and humiliated by its neighbors.
When Samuel was called to his prophetic role, the Philistines harshly
controlled Israel. Eli, the high priest, was aged and ineffective. His two
sons, Hophni and Phineas, though entrusted with the leadership both of
government and the priesthood, "were corrupt; they did not know the Lord" (1
Sam. 2:12). Not surprisingly, "the word of the Lord was rare in those days;
there was no widespread revelation" (1 Sam. 3:1).8

The "word of the Lord was rare" in Israel because rare were the men or women
who could be entrusted with Heaven's messages. God was willing to guide His
people, but He lacked men and women through whom He could safely impart His
word. When visions were rare, Israel's spiritual and political circumstances
were at low ebb. Israel's well-being was restored only when the prophetic
office was restored.

For example, Israel's restoration as a free and blessed nation coincided
with Samuel's prophetic ministry. Samuel's long life is an amazing record of
how one man can change the course of a whole nation. His early years, after
his mother had given him to the Lord, are well known: "And the child Samuel
grew in stature, and in favor both with the Lord and men" (1 Sam. 2:26). As
he matured, his spiritual leadership became evident: "So Samuel grew, and
the Lord was with him and let none of his words fall to the ground. And all
Israel from Dan to Beersheba knew that Samuel had been established as a
prophet of the Lord" (1 Sam. 3:19, 20). Eventually, "the Lord revealed
Himself to Samuel in Shiloh. . . . And the word of Samuel came to all
Israel" (1 Sam. 3:21-4:1).

Samuel's faithfulness as God's messenger made it possible for God to reverse
Israel's misery. The prophet's spiritual example, exhortation, and national
leadership were so effective that the record states: "So the Philistines
were subdued, and they did not come anymore into the territory of Israel.
And the hand of the Lord was against the Philistines all the days of Samuel"
(1 Sam. 7:13).

The life of Samuel is a clear and profound illustration of how effective the
Spirit of prophecy can be in the establishment of God's program on earth.
Who can imagine what can be accomplished in these last days by heeding the
Spirit of prophecy!

When Samuel was old, something almost inexplicable occurred. Israelite
leaders came to him and asked him to appoint "a king to judge us like all
the nations" (1 Sam. 8:4). They forgot that their restored sovereignty and
pleasant circumstances were due to Samuel's prophetic leadership.

God warned the leaders that a king would bring trials and troubles to their
land-but they persisted, "that we also may be like all the nations, and that
our king may judge us and go out before us and fight our battles" (vs. 20).

But, though Israel rejected God's plan for leading His people (theocracy),
God did not reject Israel. He did not withdraw the prophetic gift. From the
time of Saul, Israel's first king, to the bleak days when both Israel and
Judah were taken captive by Assyria and Babylon, thirty prophets are
mentioned by name in the Bible. In addition, there were unnamed prophets,
along with "sons of the prophets."

Low Success Rate
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How successful were the prophets? Only minimally, much to the detriment of
those national leaders who rejected them. Note Jehoiakim (Jer. 36) to whom
the prophet Jeremiah was bidden by God to write out words of condemnation
and hope. Baruch, Jeremiah's editorial assistant, read the message "in the
hearing of all the people" (vs. 10). The scroll was soon in the hands of
court advisers who also were greatly impressed. They urged King Jehoiakim
also to read Jeremiah's message. The king asked Jehudi to read it aloud.

But, by the time the king's trusted minister had read only "three or four
columns. . . the king cut it with the scribe's knife and cast it into the
fire that was on the hearth, until all the scroll was consumed in the fire.
. . . Yet they were not afraid, nor did they tear their garments" (Jer.
36:23, 24).

Unfortunately, Jehoiakim was typical of many spiritual leaders, even
Christian leaders in our time, who would utterly destroy God's message and
His messengers if they could. Many have tried through the years, whether
with a "scribe's knife" or by "benign neglect," to nullify a prophet's
effectiveness, but God's message survives for those who seek to know His
will.

David is another example of an Israelite leader who received a message of
reproof from a prophet. But the result was the opposite of Jehoiakim's
experience. After King David had Uriah killed so that he could marry
Bathsheba, Uriah's wife, God told the prophet Nathan to confront the king.
Without trying to hedge his words with "sympathy" or favor, Nathan pointed
his finger at David and delivered God's word of condemnation: "You are the
man!" (2 Sam. 12:7). David accepted the word of the Lord-and capitulated: "I
have sinned" (2 Sam. 12:13; see also Ps. 51). David is one of the finest
examples of those who have heeded the condemning words of the Lord, thus
changing their future for good. His example has been replicated many times
in the history of the church.

Names Applied to the Prophetic Messages
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Various terms are used in the Bible to describe the messages given by the
prophets: counsel (Isa. 44:26); Lord's message (Hag. 1:13); prophecy, or
prophecies (2 Chron. 9:29; 15:8; 1 Cor. 13:80); testimonies (1 Kings 2:3; 2
Kings 11:12; 17:15; 23:3; also many verses in Ps. 119); and Word of God (1
Sam. 9:27; 1 Kings 12:22).

Each term, though easily interchangeable, emphasizes a particular aspect of
God's communication system. "Testimonies," for example, suggests "messages."
The thought included in "the testimony of Jesus" (Rev. 12:17 and 19:10) is
that the messages or will of Jesus are revealed when a prophet speaks or
writes.

How God and Prophets Interact
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Prophets clearly recognize the presence and power of the Holy Spirit in
their role as God's messengers. Peter well understood this relationship:
"Prophecy never came by the will of man, but holy men of God spoke as they
were moved by the Holy Spirit" (2 Pet. 1:21).

Note Saul's experience: "When they came there to the hill, there was a group
of prophets to meet him; then the Spirit of God came upon him [Saul], and he
prophesied among them" (1 Sam. 10:10).

Ezekiel often referred to the Holy Spirit's presence: "Then the Spirit
entered me when He spoke to me, and set me on my feet; and I heard Him who
spoke to me" (Eze. 2:2; see also 3:12, 14, 24; 8:3; 11:5; 37:1).

How did the prophet recognize the presence and power of the Spirit? By
out-of-the-ordinary visions and dreams-and by the accompanying physical
phenomena. Many have been the fulfillments of God's promise that "If there
is a prophet among you, I, the Lord, make Myself known to him in a vision,
and I speak to him in a dream" (Num. 12:6). (The Biblical record does not
make a clear distinction between a prophetic vision and a prophetic dream,
the terms often being used interchangeably.)

In Daniel 10, the prophet described some of the physical phenomena
accompanying "this great vision" (vs. 8). Although he "was in a deep sleep
on my face. . . to the ground," he was able to hear "the sound of his words"
(vs. 9). Others were with Daniel when he was in vision but he "alone saw the
vision" (vs. 7).

Daniel was physically changed while in vision: "No strength remained in me;
for my vigor was turned to frailty in me, and I retained no strength" (vs.
8).

Whatever may have been the particular phenomena accompanying a vision or
dream, prophets knew that God was speaking to them.

What we know about the prophets' messages and how they delivered them is
recorded in the Bible. Originally, not all the messages as we have them
today were in written form. Some were public sermons, some were letters to
friends or to church groups, some were official announcements by kings to
their people. Some of the inspired prophetic writings were not even original
with the prophets.

Out of the plentiful prophetic messages presented over several thousand
years, God has supervised a compilation that we call the Bible. This
sampling has been preserved for one purpose: "Now all these things happened
to them as examples, and they were written for our admonition, upon whom the
ends of the ages have come" (1 Cor. 10:11).

How Prophets Delivered Their Messages
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Throughout history the Spirit of prophecy has used three methods of
delivering God's messages: Oral, Written, Dramatized.

Oral. The regular, sermon-type of presentation is perhaps the best known
form of a prophet's work. We think immediately of Jesus giving His sermon on
the Mount of Blessing (Matt. 5-7) or Peter's sermon on the Day of Pentecost
(Acts 2). The entire book of Deuteronomy was an oral discourse in which
Moses reviewed the previous forty years of Israelite history. Many of the
Minor Prophets first delivered their messages orally.

In addition to these more formal presentations, the prophets recorded in
writing their counsel given earlier to individual leaders or groups. Isaiah
wrote down his interview with Hezekiah (Isa. 37). Most of the book of
Jeremiah is a written summary of his public messages. Ezekiel transcribed
his earlier conversations with the leaders of Israel. For example: "And it
came to pass in the sixth year, in the sixth month, on the fifth day of the
month, as I sat in my house with the elders of Judah sitting before me, that
the hand of the Lord God fell upon me there" (Eze. 8:1; see 20:1).

Those private interviews such as Nathan with David (2 Sam. 12:1-7); Jeremiah
with Zedekiah (Jer. 38:14-19); and Jesus with Nicodemus (John 3) were also
considered worthy by the Spirit of prophecy for wider application.

In addition to their more official and public duties, prophets wrote
personal letters to people who had special needs.

Written. Written messages have advantages over other forms of communication.
They can be read and reread. Compared to an oral presentation, they are less
subject to misunderstanding. The Lord told Jeremiah to write a book
containing the words He would give him. Jeremiah asked Baruch to be his
editorial assistant, and the book eventually was read to the people of
Jerusalem and to the king. Years later, the prophet Daniel (9:2) tells of
his reading Jeremiah's messages and how Jeremiah had promised deliverance
for God's people after the seventy-years' captivity. Daniel himself was told
to write a book especially for those living at "the time of the end" (12:4).

The apostle Paul wrote fourteen books of the New Testament, all but one book
being letters to various churches or their pastors. Some of his letters were
not included in the Bible, such as the letter to the church at Laodicea
(Col. 4:16).

Peter also wrote letters to various church groups: "Beloved, I now write to
you this second epistle (in both of which I stir up your pure minds by way
of reminder)" (2 Pet. 3:1). He also wrote private letters, such as to
Silvanus (1 Pet. 5:12).

John wrote at least three letters in addition to his Gospel and the Book of
Revelation: "And these things we write to you that your joy may be full" (1
John 1:4).

Letters Carry Authority
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Prophets' letters carried the same weight of authority as their formal
sermons. In some cases, letters would be more helpful than a sermon because
they were written to specific people with specific problems. Letters written
to one person or to a church became equally beneficial to others as these
letters (and sermons) were copied and widely distributed. People everywhere
down through time have identified with these inspired, practical
applications of divine principles to the details of life.

Dramatization. Parables in words or actions are frequently-used teaching
devices throughout the Bible. Jesus made generous use of parables to make
clear the value of divine principles.

Jeremiah's ministry often used the parable of action and example. God asked
him not to take a wife (16:1, 2) so that he would be a living reminder to
the Jews of the approaching ordeal during the destruction of Jerusalem.
Think of the teaching aids in the "potter's earthen flask" (Jer. 19) that
was to be broken as a sign of Jerusalem's fall; or the "bonds and yokes"
(Jer. 27) portending the coming yoke of Babylon.

Like Jeremiah, Ezekiel often expressed his prophetic messages in the form of
parables. Examples include the scroll that he was asked to eat (Eze. 3:1-3);
the razor to cut the hair and beard (Eze. 5:1); the cooking pot (Eze. 24:3,
4); and the valley of dry bones (Eze. 37). Messages through parables got
attention and were easily remembered.

In reviewing these various methods of getting attention, one is impressed
that God selected any method that would best fit the occasion. God is
adaptable and persistent. All methods are authentic, for they come from the
same Source. Moses' Deuteronomic sermon, Isaiah's personal interviews,
Jeremiah's transcribed sermons, Paul's letters, Ezekiel's parabolic
dramatizations, Daniel's books, Peter's sermon at Pentecost, Jesus's
interview with Nicodemus-all were inspired by the Spirit. "Holy men of God
spoke as they were moved by the Holy Spirit" (2 Pet. 1:21).

Literary Assistants
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We know very little about how most Biblical authors prepared their
materials. We know only what they have told us. Jeremiah explained how he
used Baruch as his literary assistant: "Then Jeremiah called Baruch the son
of Neriah; and Baruch wrote on a scroll of a book, at the instruction of
Jeremiah, all the words of the Lord which He had spoken to him" (36:4). When
the king's officials heard Baruch read these messages, they asked: "Tell us
now, how did you write all these words-at his instruction?" Baruch answered
them, "He proclaimed with his mouth all these words to me, and I wrote them
with ink in the book" (36:17, 18).

Baruch, known as a scribe (36:26), apparently was well educated. Jeremiah
employed the literary skills of this man to prepare in written form his
messages given orally: "Then Jeremiah took another scroll and gave it to
Baruch the scribe, the son of Neriah, who wrote on it at the instruction of
Jeremiah all the words of the book which Jehoiakim king of Judah had burned
in the fire. And besides, there were added to them many similar words"
(36:32).

Paul's Several Assistants
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In the New Testament, Paul employed several editorial assistants. Tertius
helped prepare the Romans manuscript (16:22). Apparently Sosthenes assisted
in writing the first letter to the Corinthians (1:1). Paul, in the Roman
prison, dictated his second letter to Timothy, and Luke, his physician,
prepared it in written form.9

Paul was a consummate Greek scholar, well-recognized by Jewish leaders. But
there were plausible reasons why he would employ literary assistants. In
prison, his writing capabilities would be severely reduced, but assistants
could take his thoughts and write them down much more conveniently. Some
feel that his "thorn in the flesh" was poor eyesight (2 Cor. 12:7-9; Gal.
4:15). Whatever method Paul used in writing his Epistles, those who read
these letters (or heard them read) knew they were listening to inspired
messages.

The significant difference in the Greek style (not necessarily in content)
of each of his letters suggests strongly that Paul used different literary
assistants with varying abilities to place his messages in written form.10

Peter referred to his literary assistant by name, Silvanus [Silas], "our
faithful brother" (1 Pet. 5:12). Why would Peter need editorial help? For
several reasons: In addition to not being academically trained, Peter had
the same prison restrictions as Paul; and since his mother tongue was
Aramaic, he probably was not skilled in Greek. Peter's first epistle is
high-grade polished Greek, the mark of an educated mind, reflecting Silvanus's
assistance. However, Peter's second epistle is written in a crude literary
style, though truth shines through brightly. Obviously, Silvanus was not
available on short notice, and Peter either wrote it himself or employed
another scribe without Silvanus's literary skill.11

Obvious Difference Between 1 and 2 Peter
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The difference between First and Second Peter is so obvious that Peter's
authorship of one or even both has been questioned. Allan A. McRae observed:
"Nor can we rule out the idea that on occasion a writer may have given an
assistant a general idea of what he wanted, telling him to put it into
written form.12 In such a case, he would have checked it over to be sure it
represented what he wanted to say, and therefore he could truly be called
its author. The Holy Spirit would have guided the entire process so that
what was finally written expressed the ideas God desired His people to have.

"Probably Paul seldom followed this latter procedure, since he was highly
educated and must have had confidence in his ability to express himself in
Greek. But the situation may have been different in the case of Peter and
John. The style of First and Second Peter differ so considerably that some
critics have suggested one is a fraud. Yet Peter could well have written one
book in Greek himself (2 Peter?) and, for the other, expressed his thought
in Aramaic to an associate who was more experienced in writing Greek (1
Peter). This associate could then have written Peter's ideas in his own
style, afterward making alterations Peter might have suggested. The two
letters would thus differ in style; yet, under the direction of the Holy
Spirit both would express Peter's thought as truly as if Peter had dictated
every word. John Calvin held such a view, but had no doubt that both
presented Peter's thought accurately."13

Comparing the Gospel of John with the book of Revelation we see again a
strikingly different literary style. Evidence is compelling that the apostle
John wrote both books even though the literary styles are very different.
The book of Revelation is generally loose Greek construction while John's
Gospel conforms to acceptable literary standards-a clear indication of
different scribes.14 Part of the difference, of course, could be attributed
to the fact that John was an old man when he wrote Revelation.

How Luke Was Written
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Another way to look at editorial assistance in the preparation of Biblical
material is provided by noting how and why the book of Luke was prepared.
Luke was not an eyewitness of Christ's ministry. Probably he never heard
Jesus speak. Yet, Luke's Gospel has been comparable to Matthew's, Mark's,
and John's in reporting faithfully the words and deeds of Jesus.

How did Luke do it? By collecting the most valid accounts from eyewitnesses
and presenting them in a coherent manner.15

Luke put it this way: "Inasmuch as many have taken in hand to set in order a
narrative of those things which are most surely believed among us, just as
those who from the beginning were eyewitnesses and ministers of the word
delivered them to us, it seemed good to me also, having had perfect
understanding of all things from the very first, to write to you an orderly
account, most excellent Theophilus, that you may know the certainty of those
things in which you were instructed" (1:1-4).

God communicated His messages not through mechanical dictation but through
acts and words that men and women could understand. The prophets who heard
God speak directly to them conveyed these messages through the thought
processes of their day, and through the idioms and analogies that their
hearers could understand.

Understanding the revelation/inspiration process correctly prevents
distressful concern when people see in the Gospels clear differences between
reports of the same event, even the same messages of Jesus. Nothing disturbs
some sincere students more than to observe the different ways Bible writers
describe the same event, "quote" the same conversation, or report the
parables of Jesus. Even having two versions of the Lord's Prayer, as
recorded in Matthew 6 and Luke 11, upsets those who mistakenly believe that
the Bible writers wrote, word for word, as the Holy Spirit dictated.

Verbal Inspiration or Thought Inspiration
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Verbal, inerrant inspiration implies that the prophet is a recording
machine, transmitting mechanically and unerringly God's message. Belief in
mechanical inspiration forbids differences in reporting a message or event.
Verbal inspiration requires prophets to transmit the exact words supplied by
the heavenly Guide even as a court stenographer types what is being said by
the witnesses. No room is given to prophets to use their own individuality
(and limitations) in expressing the truths revealed to them.

One of the obvious problems for those who believe in verbal inspiration is
what to do in translating the Bible, either from Old Testament
Hebrew/Aramaic or New Testament Greek, into other languages.

Another problem is Matthew 27:9, 10 where Matthew refers to Jeremiah rather
than Zechariah (11:12) as the Old Testament source for a messianic prophecy.
This might be a copyist's mistake. But if it is Matthew's, it is a human
mistake any teacher or minister might make, a mistake that will cause no
problem for thought inspirationists. Why? Because thought inspirationists
know what Matthew meant!

Or, what did Pilate actually write on the sign placed on Christ's cross?
Matthew 27:37; Mark 15:26, Luke 23:38, and John 19:19 report the sign
differently. To thought inspirationists, the message is clear; to verbal
inspirationists, a problem!

Prophets, Not Words, Are Inspired
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For thought inspirationists, God inspires the prophet, not his or her
words.16 Thought inspirationists read the Bible and see God working through
human beings with their individual characteristics. God provides the
thoughts, and prophets, in relaying the divine message, use whatever
literary capacity they possess. Trained scholars will report a message or
describe an event much differently than will a sheepherder. But if both are
inspired by God, the truth will be heard by the educated and unlearned
alike. This is the way the Bible was written, all writers using their best
words to express faithfully the message they had received from the Lord.

Revelation in the revelation/inspiration process emphasizes the divine act
that discloses information. Seventh-day Adventists believe that this
divinely revealed message, or content, is infallible and authoritative.
"Your word is a lamp to my feet and a light to my path" (Ps. 119:105).17

Inspiration refers to the process by which God fits a person to be His
messenger. This kind of inspiration is different from the colloquial use of
the word when we describe some insightful poet or gifted singer as being
"inspired."

Paul wrote to young Timothy that "all scripture is given by inspiration of
God" (2 Tim. 3:16). The Greek word that Paul used, translated as
"inspiration," is theopneustos, a contraction of two words, "God-breathed."
This is more descriptive than a mere poetic touch. When Daniel, for example,
was in vision he did not breathe, literally (Dan. 10:17)!

Peter said that prophets were "moved by the Holy Spirit" (2 Pet. 1:21). The
Greek word for "moved" is pheromeni, the same word that Luke used (Acts
27:17, 27) to describe being "driven" across the Mediterranean Sea in a
terrifying storm. Prophets did not mistake the "moving" of the Spirit for
normal emotional prompting. They knew when the Lord was speaking to
them-they were inspired!

Another word that is used often in describing God's communication system is
illumination. When prophets deliver their messages, how do men and women
recognize the messages as authentic? The same Holy Spirit that spoke through
the prophets speaks to those who hear or read the prophet's message. The
listener or reader is "illuminated" (but not inspired). Further, the Holy
Spirit enables the sincere believer to understand the message and to apply
it personally.18

How the revelation/inspiration process worked in the ministry of Ellen White
will be discussed in Chapter 13. Fortunately, Mrs. White spoke forcefully
and lucidly on how this process worked both in Bible times and in her own
ministry.

Some Prophetic Messages Not Preserved
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The Bible does not contain all that prophets have said or written. For
example, we do not have all that Jesus said or did.19

Does that mean that the messages that were not preserved were less
important, less inspired, than those we have in the Bible? No! Everything
God says is important and inspired. But some messages were of local
interest. Some were covered by other messages that were preserved. Beyond
question, the greater amount of prophetic messages, including the words of
Jesus, were not preserved.

Biblical prophets can be classified into four groups:20

1. Prophets who wrote some of the Bible, such as Moses, Jeremiah, Paul, and
John.

2. Prophets who wrote none of the Bible, but whose messages and ministries
are amply preserved in the Bible, such as Enoch, Elijah, and Elisha.

3. Prophets who gave oral testimonies (perhaps even written messages) but
whose words were not preserved. Throughout the Old Testament, many unnamed
prophets are noted, including the seventy elders who received the Holy
Spirit and prophesied (Num. 11:24, 25), the group that joined Saul after he
became king (1 Sam. 10:5, 6, 10), and those who were hidden in caves by
Obadiah (1 Kings 18:4, 13). In the New Testament, for example, the four
daughters of Philip prophesied, but their messages were not recorded (Acts
21:9).

4. Prophets who wrote books that have not been preserved, including Nathan
(1 Chron. 29:29), Gad (1 Chron. 29:29), Shemaiah (2 Chron. 12:15), Jasher
(Josh. 10:13; 2 Sam. 1:18), Iddo (2 Chron. 12:15; 9:29), Oded (2 Chron.
15:8), Ahijah (2 Chron. 9:29), and Jehu (2 Chron. 20:34).

What has been preserved in the Bible is the distillation of the glorious
line of splendor through which God has spoken to men and women, "at various
times and in various ways" (Heb. 1:1). The purpose of Biblical writings was
not to produce a complete history of all that happened to God's people in
both Old and New Testament times. The primary purpose of the Bible is to
give later readers a clear understanding of the plan of salvation and the
highlights exposing the great controversy between Christ and Satan. In
addition, Paul wrote that the Bible provides "examples" of right and wrong,
of truth and error, alerting readers to "take heed lest [they] fall" (1 Cor.
10:11).

God Is Gender Blind
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The Bible refers to a number of prophetesses. Moses considered his sister
Miriam a prophetess (Ex. 15:20, 21). Standing by his side from his earliest
years, she was a faithful spokesperson for God. Through the centuries,
Israel highly regarded her and included her as one of the three "sent before
you" in the founding of the Israelite nation after the Exodus (Micah 6:4).
At one point her humanness led her to rebel against Moses (Num. 12), but
this sad act did not jeopardize her standing as a true prophetess.

Deborah was a judge during a long, dismal period in Israel's history. Note
how bleak this era was: "When all that generation had been gathered to their
fathers, another generation arose after them who did not know the Lord nor
the work which He had done for Israel. Then the children of Israel did evil
in the sight of the Lord, and served the Baals; and they forsook the Lord
God of their fathers. . . . And the anger of the Lord was hot against
Israel. So He delivered them into the hands of plunderers who despoiled
them; and He sold them into the hands of their enemies all around, so that
they could no longer stand before their enemies. . . . Then the Lord raised
up judges who delivered them out of the hand of those who plundered them. .
. . And when the Lord raised up judges for them, the Lord was with the judge
and delivered them out of the hand of their enemies all the days of the
judge" (Judges 2:10-18).

Deborah More Than a Judge
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Deborah was not only a judge, she was the only judge who was also called a
prophetess (Judges 4:4). She was so compelling a spiritual leader that when
Barak, her general, was asked to lead an army against the oppressive
Canaanites, he would not go without her. Israel had recognized her spiritual
leadership, and Barak wanted the nation to know that what he had been asked
to do was a call from their spiritual leader, not an ambitious, personal
plot. After all, how could he get 10,000 men to go against a trained army
with "nine hundred chariots of iron" (Judges 4:3) unless they too were
convinced that God had directed the plan? Deborah's record as a faithful
judge was so convincing that her counsel regarding what appeared to be an
impossible venture was accepted as the will of God. She spoke the word of
the Lord with authority, and put her own life on the line as she led her
countrymen by voice and example into the future.

Other women throughout history have carried the heavy weight of prophetic
responsibility. Clearly, gender is not an issue when God selects a person to
speak for Him.

Huldah was a prophetess during a great day of change as the young king
Josiah committed himself and his nation to profound spiritual reformation.
In the process of "cleaning up" the temple, the workers found a copy of what
may have been Deuteronomy-a book that had been strangely neglected by the
nation's religious leaders.

Josiah, sensing that he needed to know more about this discovery, commanded
his counselors: "Go, inquire of the Lord for me, for the people and for all
Judah, concerning the words of this book that has been found" (2 Kings
22:13). So where did the priest and chief counselors go? To "Huldah the
prophetess, the wife of Shallum" (vs. 14). Jeremiah had been living in
Jerusalem for five years (compare 2 Kings 22:3 and Jer. 1:2), but it was to
Huldah they went for spiritual guidance!

Whatever the reason, Huldah had earned the respect and confidence of her
contemporaries. When they wanted a word from the Lord, they turned to her.
She helped them to understand more clearly the meaning of the writings of
Moses. She illuminated the written Word and made specific predictions. Her
Biblical insights and predictions were accepted as divinely inspired.

Isaiah referred to his wife as "the prophetess" (8:3) on the occasion of
their son's birth, but at no other time.

When Joseph and Mary took the infant Jesus to the Temple for dedication,
they met two interesting people besides the priest who performed the service
(see Luke 2). Simeon, "just and devout," had been waiting for Israel's
Deliverer, and he made several poignant predictions regarding the Saviour's
ministry. Also in the temple that day was Anna, a prophetess (vs. 36) who
also recognized the baby Jesus as the Messiah. Because of her clear
understanding of the Scriptures, she understood the importance of this
child; thus, she "spoke of Him to all those who looked for redemption in
Jerusalem" (vs. 38).

More than thirty-three years later, the young Christian church was exploding
in numbers and influence. The presence of godly men and women through whom
God revealed His counsel was one of the reasons for this religious
phenomenon.21

The Biblical picture of God's communication system includes men and women.
Though mentioned less often than men, women prophetesses were recognized by
their contemporaries as genuine messengers of the Lord. They illuminated the
Scriptures, counseled leaders, and made significant predictions.

Dreary Gap Between Malachi and John the Baptist
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The Old Testament record of the illustrious line of prophets and
prophetesses ends with Malachi who lived in the last half of the fifth
century B.C. Did God's communication system shut down for more than four
centuries?

It does seem that Israel no longer had the benefit of national prophets
during this period. At the same time, the Scriptures (the prophetic record)
were greatly valued. They became the focus of worship in the synagogues,
newly constructed throughout Israel by the returning exiles from Babylon.

But did God withdraw the "gift of prophecy" during this period? Ellen White
makes an interesting comment on this long interval between Biblical
prophets: "Outside of the Jewish nation there were men who foretold the
appearance of a divine instructor. . . and to them the Spirit of Inspiration
was imparted."22

During this intertestamental period (between the time of Malachi and
Matthew) "heathen" scholars studied the Hebrew Scriptures (perhaps
translated into their own languages). To them God spoke as they sought
truth.23

The "wise men from the East" (Matt. 2:1) no doubt were examples of those in
Gentile lands who "foretold the appearance of a divine instructor" to whom
"the Spirit of Inspiration was imparted." They knew the time of Messiah's
birth and where He would be born. God spoke directly to these earnest men,
urging them to return to their eastern home without further contact with the
evil Herod.

We should ponder well this incident and the general truth: "God shows no
partiality" (Acts 10:34). Every generation has had men and women somewhere,
Jew or Gentile, who were God's inspired witnesses. Their names may not be
writ large in Holy Scripture but their witness exists and the flame of truth
survived.

Malachi, the last prophet of the Old Testament, closed his messages with the
prediction: "Behold, I will send you Elijah the prophet before the coming of
the great and dreadful day of the Lord" (Mal. 4:5).

The First Century, A.D.24
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Speaking of John the Baptist, Jesus said, "But what did you go out to see? A
prophet? Yes, I say to you, and more than a prophet. For this is he of whom
it is written: 'Behold, I send My messenger before Your face, who will
prepare Your way before You'" (Matt. 11:9, 10).

Even before his birth, John the Baptist was destined to be God's spokesman.
The angel spoke to his father Zacharias: "Do not be afraid, Zacharias, for
your prayer is heard; and your wife Elizabeth will bear you a son, and you
shall call his name John. . . . He will be great in the sight of the Lord. .
. . And he will turn many of the children of Israel to the Lord their God.
He will also go before Him in the spirit and power of Elijah. . . to make
ready a people prepared for the Lord" (Luke 1:13-17).

John turned men and women Godward; he did not make himself a spiritual guru
around whom his followers would gather. More than all other prophets, before
or since, John had the honor of personally pointing to the living Christ.
His highest moment was when he said, "He must increase, but I must decrease"
(John 3:30).

Not everyone thinks of Jesus as a prophet. But such He was: "So the
multitudes said, 'This is Jesus, the prophet from Nazareth of Galilee'"
(Matt. 21:11; Luke 7:16).

The Prophet Jesus
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The twelve disciples saw Him as a prophet. One wrote: "The things concerning
Jesus of Nazareth, who was a Prophet mighty in deed and word before God and
all the people. . . ." (Luke 24:19).25

Jesus referred to Himself as a prophet: "So they were offended at Him. But
Jesus said to them, 'A prophet is not without honor except in his own
country and in his own house.' And He did not do many mighty works there
because of their unbelief" (Matt. 13:57, 58).

Jesus felt it all-He experienced the hot knife of ingratitude and rejection
that most all prophets and prophetesses have endured. No one had better
personal credentials, or a more impeccable and consistent life, but prophets
are not generally welcome because they speak for God and not to gratify the
desires of the human heart.26

For the first time in the history of the world, a prophet came who would not
point to another. The Prophet Jesus said of Himself: "This is the work of
God, that you believe in Him whom He sent. . . . Most assuredly, I say to
you, Moses did not give you the bread from heaven, but My Father gives you
the true bread from heaven. For the bread of God is He who comes down from
heaven and gives life to the world. . . . I am the bread of life" (John
6:29-35).

As all genuine prophets and prophetesses, Christ's chief focus was to tell
the truth about God and how men and women can rejoin the celestial family:
"And this is eternal life, that they may know You, the only true God, and
Jesus Christ whom You have sent. I have glorified You on the earth. I have
finished the work which You have given Me to do" (John 17:3, 4).

Before Jesus returned to heaven, He made provision for the prophetic office
to continue until His return. The same good news about God would be needed
until His return. The same good news about how rebels could be transformed
into happy, obedient believers would be needed. This prophetic provision
would be one of the primary responsibilities of the Holy Spirit who would
give "gifts to men" (Eph. 4:8).

The beginning of the Christian church coincides with the renewal of these
spiritual gifts: "He Himself [Jesus] gave some to be apostles, some
prophets, some evangelists, and some pastors and teachers" (vss. 11, 12).

These gifts were not only to launch the Christian church, they were to
remain in the church until the end: "Till we all come to the unity of the
faith and the knowledge of the Son of God, to a perfect man, to the measure
of the stature of the fullness of Christ; that we should no longer be
children, tossed to and fro and carried about with every wind of doctrine. .
." (vss. 13, 14). How long? As long as the church exists; as long as
imperfect and immature men and women need time to "grow up" to the "measure
of. . . Christ," apostles, prophets, evangelists, pastors, and teachers will
be needed.

Paul reminded his Corinthian friends that they were "enriched in everything
by Him in all utterance and all knowledge, even as the testimony of Christ
was confirmed in you" (1 Cor. 1:5, 6). That is, they have grown spiritually
and will continue to mature to the extent they continue to listen closely to
the messages of the prophets which are signified as "the testimony of
Christ." As we noted on page 3, "the testimony of Jesus [or Christ]" (Rev.
12:17) is the "spirit of prophecy" (Rev. 19:10).

Further, Paul declared that the church would "come short in no gift, eagerly
waiting for the revelation of our Lord Jesus Christ" (1 Cor. 1:7). It may be
significant that Paul singled out the "gift of prophecy" when he emphasized
that the church would not be lacking any of the gifts until Jesus returned.
Probably no gift would be more needed in the end-time than the gift of
prophecy.

Later, in the same letter, Paul elaborated on how the gifts would function
in the work of the church (1 Cor. 12). Although each gift would have its own
special work, all the gifts would serve the common purpose of helping men
and women "grow up."

Clearly, the gifts of the Spirit are "given" by the Spirit (1 Cor. 12:7).
They are not abilities earned by training or conferred by human beings. The
"fruit of the Spirit" (Gal. 5:22) is to be sought by everyone, but the
"gifts of the Spirit" are distributed "to each one individually as He wills"
(1 Cor. 12:11). Whether one possesses a particular gift is not to be made a
test of Christian fellowship, because no one has all the gifts.

The permanence of these spiritual gifts, especially the gift of prophecy, is
assumed in the apostolic instruction. Remembering Christ's counsel that
"false prophets" would arise in the end-time (Matt. 24:24), Paul cautioned:
"Do not quench the Spirit. Do not despise prophecies. Test all things; hold
fast what is good" (1 Thess. 5:19-21). The well-being of church members
awaiting the Advent will depend on how they accept the counsel of true
prophets-especially in being able to discern the false from the true.

Since Apostolic Times
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In the last chapter we noted that New Testament writers expected the
prophetic gift to continue to the Second Advent. We also saw that the
prophetic gift will be especially prominent in the end-time (Rev. 12:17;
19:10). But why the apparent silence, the absence of the prophetic voice,
soon after the death of John?

Historians are divided regarding the prophetic presence during the past
2,000 years. Generally speaking, most writers believe that prophetic
illumination ended soon after the second century A.D. Paul K. Jewett wrote:
"With the death of the apostles, who had no successors, gradually those with
the gift of prophecy also disappeared, so that from the third century
onward, of the original triad of apostles, prophets, and teachers, there
remained only the teachers. . . . With the rise of Montanism in the second
century claiming new prophetic insights which did not correspond with the
tradition received from the apostles, the church began to distinguish such
prophecies from the true prophecies contained in Scripture. From this time
on, the prophetic gift appears here and there, but increasingly it gives
place to teaching. By the time of Hippolytus (235) and Origen (250), the
word 'prophecy' is limited to the prophetic portions of Scripture. In the
place of the prophet one finds the teacher, specifically the catechist and
apologist, who oppose all false doctrine and seek to support their
exposition of true doctrine by appealing to the authoritative word of
Scripture."27

Justin Martyr, a well-educated second-century pagan philosopher, united with
the Christians after studying the life of Jesus. One of his defenses and
appeals to his non-Christian friends is known today as "Dialogue With
Trypho, a Jew." Included in this lengthy interchange is this reference to
spiritual gifts, especially the gift of prophecy:

"Daily some (of you) are becoming disciples in the name of Christ, and
quitting the path of error; who are also receiving gifts, each as he is
worthy, illumined through the name of this Christ. For one receives the
spirit of understanding, another of counsel, another of strength, another of
healing, another of foreknowledge, another of teaching, and another of the
fear of God.

"To this Trypho said to me, 'I wish you knew that you are beside yourself,
talking these sentiments.'

"And I said to him, 'Listen, O friend, for I am not mad or beside myself;
but it was prophesied that, after the ascent of Christ to heaven, He would
deliver us from error and give us gifts. The words are these: 'He ascended
up on high; He led captivity captive; He gave gifts to men.' Accordingly, we
who have received gifts from Christ, who has ascended on high, prove from
the words of prophecy that you, 'the wise in yourselves, and the men of
understanding in your own eyes,' are foolish, and honor God and His Christ
by lip only. But we, who are instructed in the whole truth, honor them both
in acts, and in knowledge, and in heart, even unto death."28

Later in the dialogue, Justin Martyr continued: "For the prophetic gifts
remain with us, even to the present time. And hence you ought to understand
that (the gifts) formerly among your nation have been transferred to us. And
just as there were false prophets contemporaneous with your holy prophets,
so are there now many false teachers amongst us, of whom our Lord forewarned
us to beware; so that in no respect are we deficient, since we know that He
foreknew all that would happen to us after His resurrection from the dead
and ascension to heaven."29

After reviewing with Trypho that after Christ "no prophet has arisen among
you" (that is, the Jewish nation), Justin Martyr explains why. Spiritual
gifts would again be given "by the grace of His Spirit's power. . . to those
who believe in Him, according as He deems each man worthy thereof. . . .
Now, it is possible to see amongst us women and men who possess gifts of the
Spirit of God."30

All the apostles were dead. Christ was in heaven. The Holy Spirit was doing
His promised work of giving "gifts" to men and women whenever He deemed it
wise for the proclamation of the gospel. Eusebius, bishop of the church in
Caesarea (Palestine), is recognized as an outstanding source of Christian
history in the second and third centuries. In his Ecclesiastical History he
records the names of a number of Christian leaders who, he says, were
endowed with spiritual gifts, including the gift of prophecy. He concluded:
"We hear many of the brethren in the church who have prophetic gifts, and
who speak in all tongues through the Spirit, and who also bring to light the
secret things of men for their benefit, and who expound the mysteries of
God."31

Were there any factors developing in the Christian church that may help
explain why the "gift of prophecy" was no longer a prominent factor? We
noted earlier that teaching took the place of prophecy, but why?

Teaching Replaced Prophecy
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At least two reasonable responses may be offered:

(1) The excesses of the Montanists in the last half of the second century
A.D. who started out well in upbraiding the churches for their laxity and
lack of zeal but who became "wild" in their prophetic interpretations: "Soon
Christian prophets ceased to exist as a distinct class in the Church's
organization."32

(2) The rise of sacerdotalism (the rise of the priesthood as the prime
mediators between God and the human race) and the institutionalizing of
canonized "saints" supplanted the voice of the prophet as a visible element
in the life of the church.33

But, though the institutional church slipped into the dark ages, spiritual
gifts were present wherever the gospel was faithfully proclaimed. They did
not cease altogether. One of the reasons why we know so little about this
relatively silent period for the gift of prophecy may simply be that the
writers in the institutionalized church rejected spiritual gifts and
persecuted their recipients. But the record of that long period does exist:
"The history of God's people during the ages of darkness that followed upon
Rome's supremacy, is written in heaven, but they have little place in human
records."34