Prophecy and the Church: A Study of First Corinthians

Introduction

In the New Testament epistles, 1 Corinthians stands out for its extensive use of the terms προφήτης (prophet), προφητεία (prophecy), and προφητεύω (to prophesy). These terms appear predominantly in this epistle (1 Corinthians 12:28, 29; 14:29, 32, 37 for προφήτης; 12:10; 13:2, 8; 14:6, 22 for προφητεία; and 11:4, 5; 13:9; 14:1, 3-5, 24, 31, 39 for προφητεύω).[1] This emphasis indicates that one of Paul's major concerns in addressing the Corinthian church was the misuse of spiritual gifts (χαρίσματα). Paul acknowledges the abundance of spiritual gifts in the Corinthian church early in his letter (1 Corinthians 1:7), but he also underscores the need for these gifts to be used for the edification of the church (14:4-5). Within this corrective framework, the gift of prophecy (προφητεία) emerges as a key focus.[2]

In light of the above, this article will define, explore, and discuss the concept of prophecy within the context of 1 Corinthians. It will begin by defining prophecy through its LXX and Old Testament equivalents and usage, then examine its nature and function within the church, discuss the ecclesiastical guidelines for its practice, and finally consider the question of its cessation or continuation in the contemporary church.

Defining Prophecy

Throughout his letter to the Corinthians, Paul continues to quote and echo ideas and concepts from the Old Testament and applies them by the wisdom of the cross to the church; thus, it is likely that Paul understands prophecy from an Old Testament (hereafter, OT) perspective. Consequently, Paul’s usage of προφήτης (prophecy) and its associated words would be based on the LXX.[3]

The OT equivalent for προφήτης (prophet) is נָבִיא (nāḇî’) and it referred to individuals that were called by God to speak on his behalf and to watch over his people.[4] Additionally, the OT assigns the title ‘prophet’ to individuals who acted on occasions as prophets (e.g. Abel, David, etc.) and to those who bore the office of prophet (e.g. Jeremiah, Isaiah, etc.).[5] Usually, the content of the prophecies contained God’s past words and deeds, proclaimed God’s judgement and salvation, and focused on four major spheres of life: religious-ethical, socioeconomical, political and eschatological.[6] In other words, they revealed God’s will and counsel by warning, exhorting, comforting, teaching and counselling by proclaiming God’s immediate words in specific situations.[7] (Sometimes, they were futuristic, and therefore truth tested by fulfilment.) Thus, to prophesy was to directly speak, proclaim or write what God had revealed. These prophecies were received by the prophet as direct inspiration via dreams, visions, or unmediated revelation from God.[8] Lastly, it is also important to note that prophets sometimes held multiple occupations in addition to the vocation of prophet, such as Samuel.

This seems, therefore, to be what Paul has in mind when writing to the Corinthians about the gift of prophecy (προφητεία) and those who were known as prophets (προφήτης). This is made clear specifically in the context where Paul contrasts the ecclesiastical benefit between prophecy and glossolalia, arguing that prophecy edifies the church, whereas glossolalia edifies only the individual (14:4). In other words, those who had the gift of prophecy were to speak God’s revelation out loud, and by doing so edify the church.

Since prophecy shares many characteristics with preaching, some scholars like William Perkins and David Hill have tried to establish that today’s preaching is the equivalent to prophecy; however, to do so is to eisegete a modern concept into the text, especially considering the immediate nature of prophecy, something that would not likely go on for a full sermon time, nor a lecture by a trained speaker.[9] Furthermore, as Sam Storms notes, Paul clearly distinguishes between prophesying and preaching/teaching in 14:6 and v. 26.[10] As Christopher Forbes writes, the distinction between the two would be that preaching deals with past revelation, whereas prophecy deals with revelation just received.[11] In other words, as Roy Ciampa and Brian Rosner write, prophecy tended to be a ‘responsive phenomenon’ revealing God’s specific will or counsel for specific needs and issues to those assembled to hear it.[12]

Wayne Grudem has tried to connect prophecy with Hellenistic semantics to show variation of authority: the first level is infallible, but the second is fallible.[13] Therefore, only the apostles held the authority of OT prophets. Grudem substantiates this by arguing a hendiadys in Ephesians 2:20 where it should be translated as ‘apostolic prophets’; implying a combination of both roles rather than separate designations, because of the singular definite article governing both terms.[14] However, while a hendiadys is possible in Ephesians 2:20, later in Ephesians 4:11 both words carry the definite articles, therefore making Grudem’s argument unlikely;[15] furthermore, Paul makes the same distinction in 1 Corinthians 12:29. However, that is not to deny that some apostles did hold the gift of prophecy; this is clearly the case with Apostle Paul. Apropos levels of authority, the argument is valid with regards to office or lack thereof, as we see some prophets whose writing were to be added to canon, while others were not (e.g. Abel, Saul, etc.). Nonetheless, the variation of infallible and fallible would not be a valid argument based on an OT understanding of prophets, where false prophets were condemned, and likewise in the New Testament (hereafter, NT). The NT clearly warns against false prophets (ψευδοπροφήτης) in various places (e.g. 2 Peter 2:1; 1 John 4:1).

Essentially, prophecy in the Corinthian letter is revelation given by God in the immediate context to reveal his will or council to specific needs and issues within the local church. It is also distinguished from preaching; and its necessity to be added to canon depends on the office of one prophesying––that is, whether they are an apostle or not.

Prophecy Among the Spiritual Gifts (1 Cor 12-14)

After previously discussing various matters, at the beginning of chapter twelve Paul changes his concern (περὶ δὲ) to the things that ‘come from the Spirit’ (τῶν πνευματικῶν).[16] Within chapters 12 and 14, Paul addresses the use of the spiritual gifts within an ecclesiastical context, which falls under the wider theme of worship that Paul begins to develop in chapter 11.[17] This seems to stem from the factionalism within the Corinthian church (1-4) and the threatening abuse and overvaluing of glossolalia.[18] It is probably for this reason that Paul strongly exposits on the theme of love in chapter 13 since this commodity was lacking in a church overstretched by factionalism;[19] and a potential reason why Paul mentions glossolalia last within the list of the spiritual gifts that he mentions.[20] Consequently, Paul makes all things equal by saying that these variety of gifts, services, and activities come from the same Spirit, Lord and God (12:4-6). The Corinthian church, nevertheless, seemed to have practiced the gifts contrary to their intention in worshiping God––‘for the common good’ (12:7); a point that Paul will repeat and emphasise in chapters 13-14. However, what is clear within chapters 12-14 (especially 14), is the extensive comparison of prophecy and glossolalia, which seems to indicate that these were primarily the gifts practiced within the Corinthian church.[21]

In providing an extensive list of gifts in 12:8-11, Paul mentions that one of the gifts given by the Spirit to believers is the gift of prophecy. As previously discussed, prophecy is the communication of God’s immediate message to reveal his will and counsel, and to respond to various issues or needs of those gathered. The gift that follows prophecy in this list is the ability to distinguish spirits. That this ought to be coupled with prophecy seems to follow the pattern within vv. 9-10 of complimenting a gift with confirmation or clarification.[22] Both Grudem and D.A. Carson argue that this gift has to do with distinguishing the spirits or forces behind the prophecy, while Ciampa, Rosner, and Thiselton argue that the prophecy ought to be weighed and tested.[23] The former seems plausible in light of 12:2-3, where Paul reminds the Corinthians of a time where as pagans they were led by idols; but the latter seems most likely in light of 14:29-30 where Paul specifically discusses weighing what is said (cf. 1 Thess 5:20-21).[24]  Nonetheless, the context seems to allow for a synthesis of both views.

Paul then concludes the list of gifts with a note that these gifts are given not according to the preferences of the recipients, but according to the Spirit’s will (12:11). Furthermore, since ‘no single individual is likely to receive the full range of the gifts of the Spirit, each needs others also; hence 12:12–31 expound this principle.’[25] The wording of verse 28 seems to recall the body of Christ analogy in 12:12-27, showing that God has assigned different people to different parts in the body of Christ; therefore, it is unlikely that Paul is providing a hierarchy with his list. Nonetheless, considering verse 31, the list seems to indicate an order of importance, substantiated by 14:1, 39.[26] It is most likely that the prophets are the ones endowed with the gift of prophecy, although Ciampa and Rosner argue that though others could receive the gift to prophecy, it was the ones who frequently did so that were assigned the title of prophet.[27] However, it could be an OT distinction where some were called to the office of prophet like Jeremiah, while others prophesied like Saul. Finally, Paul shows the need of variety for the church to function properly with questions specifically slanted in Greek using μὴ (mē) to indicate the implied answer ‘no’ to each question.

Prophecy and Love

After highlighting the greater gifts, Paul says that there is a more excellent way, and in chapter 13, he expounds this idea by expositing biblical love. Considering his exposition of the body of Christ, this chapter focuses on glorifying God in a Christian community by treating others with the ‘self-sacrificing [and] other-oriented love’ that God displayed.[28] This seems to be an extension of the theme of holiness throughout Paul’s letter, but also appears to draw from Leviticus 18-20, particularly the love commandment in Leviticus 19:18.[29]

Paul seems to be very intentional with this chapter as a way of addressing the abuses of the gifts and divisions within the church, and the theme of love continues throughout the next chapter since the syllogism in 8:1 associated ἀγάπη (love) with οἰκοδομή (edification) which plays a major role in chapter 14, and therefore the greatness of prophecy.[30] Furthermore, Paul picks up on the theme of chapters 12 and 14 by contrasting the gifts of knowledge, glossolalia and prophecy with love (13:1-2, 8-9, 12).[31] In other words, these gifts––especially prophecy––have an expiry date, whereas love is something that will continue in the eschaton (13:13), which is why it should be pursued with greater zeal than the spiritual gifts. Further, without love, one may prophecy, but it will be naught, which seems to share a similar vein with Jesus’ words in Matthew 25:21-23.[32]

Ecclesiastical Purpose and Guidelines for Prophecy (1 Cor 14)

Prophecy and the church (14:1-19).

After speaking about love, Paul reinforces to the Corinthians that love should be valued and pursued earnestly (διώκετε) above the gifts;[33] however, apropos the spiritual gifts, as in chapter 12:28, prophecy is to be highly valued compared to any of the others, specifically relative to glossolalia, as it is most beneficial for the edification of the church (14:1-5).[34] Thus, the greatness of prophecy is in the fact that it ‘builds up’ the church; furthermore, we learn more about the purpose and nature of prophecy: to build up, encourage, and console the church––characteristics shared with preaching, though it remains distinct as argued above.[35]

Prophecy and unbelievers (14:20-25).

Prima facie reading of this pericope may seem to show Paul contradicting himself. However, Paul seems to correspond glossolalia with Isaiah’s reference to speaking in a foreign tongue, which contextually, indicated judgment against the Israelites (14:21-22; cf. Isaiah 28). Thus, in verse 22, Paul suggests that glossolalia serves as a sign of judgment for unbelievers. Although prophecy benefits believers, prophecy could affect unbelievers, potentially leading to conversion. Hence, Paul emphasises the greatness of prophecy due to its comprehensible nature compared to glossolalia.[36]

Prophecy and ecclesiastical order (14:26-36).

Within this pericope, Paul begins to set rules with regards to the practice of prophecy within the church. In line with his previous argument, prophecy, like other aspects of church worship, was to be done for building up the church. Here, Paul seems to draw a connection between revelation (ἀποκάλυψιν) and prophesying (προφητεύειν) (cf. 14:30-31).[37] Secondly, two or three prophets were to speak one after another (14:29, 31), and each prophecy (the message) had to be weighed (evaluated or judged). Those weighing the prophecies most likely would have been those with the gift of discerning spirits, as well as teachers (even the whole church, cf. 14:37).[38] Thirdly, if someone receives revelation while another is speaking, the speaker is to give way and become silent (14:30), by subordinating or subjecting control of their speech (ὑποτάσσεται carries the sense to subordinate oneself in the present indicative middle);[39] this ultimately is to reflect God’s character in preventing disorder or confusion. Lastly, whilst wives prayed and prophesied in worship (11:5), Paul seems to prohibit them from publicly weighing prophecies––probably based on Genesis 2:20-24 or 3:16––but to instead seek clarification at home.[40]

Warning and conclusions apropos prophecy (14:37-40).

Finally, Paul concludes his remarks on spiritual matters by implying that what he has written is a prophetic command from the Lord that ought to be confirmed by those who claimed they had the gift of prophecy or discernment. Denying what he has said only proves they are not prophets as they claim to be. He ends by reiterating the pursuit of prophecy and to do everything in decency and order.

Cessation or Continuation of Prophecy?

Throughout church history, there has been polemical discussions on whether the gift of prophecy (or any other supernatural gift) still continues today, specifically with regards to 13:8, 10. In other words, what does Paul mean by prophecy will be done away when the perfect (τέλειον) comes? F.F. Bruce understands that love itself is the perfect; B. B. Warfield, the completed canon of Scripture; Robert Thomas, the mature church; Richard Gaffin, the Parousia; and Thomas Edgar, the believer’s entry into glory.[41] However, as Ciampa and Rosner argue, within the context (especially 13:12), Paul has in view the new creation and the presence of God himself when everything will be understood completely;[42] hence, love should be pursued since it will continue in the eschaton (13:13).

However, John MacArthur, in line with Warfield, contends prophecy has ceased due to the closure of canonical scripture; therefore, prophecy undermines sola Scriptura and the potential of people binding their consciousness to error and manipulation.[43] However, this is to conflate and ignore the fundamental difference between solo Scriptura and sola Scriptura. While Scripture is our ultimate and final authority in all matters of faith and practice (sola Scriptura), it is not God’s only source of revelation; we have, for example, natural revelation, thus the rejection of solo Scriptura. Additionally, based on MacArthur’s argument, Paul should have told the Corinthian church to stop prophesying for those very same reasons; there is no hint in Scripture that the early church did not experience those issues. Rather, it is for this reason that Paul reveals the nature, purpose, and guidelines for the use of prophecy in the church, including weighing what is said; in other words, discernment.

R.C. Sproul argues that if one claims to receive revelation, then it must be added to the canon; to deny adding it to the canon is to say that the revelation is not on the same level as Scripture, and therefore not revelation at all.[44] However, this is to ignore the distinction between canonical revelation and non-canonical revelation that the Scripture makes. As mentioned earlier, Scripture is full of examples of those who prophesied––some added to canon, others not. And it seems to be the same case with the Corinthian church; unlike Paul’s writings, he never expected the prophecies of the Corinthians to be added to the canon. Following Sproul’s logic, the Corinthians then never received prophetic revelation from God, which goes against what the Corinthians experienced. Furthermore, whilst it is true that God has spoken fully and finally in his Son (Heb. 1:1-4)––as most cessationists like to argue––this does not negate the continuation of prophecy today since prophecies pertained to more than revealing the eschatological Christ; it could reveal God’s counsel to immediate personal or collective issues and needs within the church. Hence, while most of today’s prophetic phenomenon may be false, there is no indication that the gift has ceased; rather, Paul seems to indicate the finality of prophecy in the eschaton, and thus Paul’s guidelines in chapter 14 are still relevant for today’s ecclesiology and liturgy.

Conclusion

The exploration of prophecy within the context of 1 Corinthians reveals an interconnectedness with the OT understanding, defined as the immediate communication of God’s will and counsel. Prophecy is a fundamental gift within the church, particularly in contrast to glossolalia. Paul emphasises its importance of edification and unity for believers, but also potentially leading unbelievers to conversion.

The discussion extended beyond mere definition, showing its place among other spiritual gifts, its connection to love as the expression of Christian community, and the ecclesiastical guidelines for its practice. Paul emphasises order, evaluation, and prioritisation of prophecy within the worship of the church.

Lastly, debates regarding the cessation or continuation of prophecy persist, yet the scriptural precedent and Paul’s own teachings suggest its ongoing relevance within the church. While caution is warranted against false prophecy, the principles outlined in 1 Corinthians serve as a guide for navigating the complexities of prophecy within the contemporary ecclesial landscape. As such, prophecy remains an essential aspect of Christian worship.

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References

[1] Moisès Silva, “προφήτης” in New International Dictionary of New Testament Theology and Exegesis Vol. 4 (Grand Rapids, MI: Zondervan, 2014), 167.

[2] Cecil M. Robeck Jr., “Prophecy, Prophesying,” Dictionary of Paul and His Letters (Downer’s Grove, IL: InterVarsity Press, 1993), 758.

[3] Dan G. McCartney, “Review of The Gift of Prophecy in 1 Corinthians by Wayne A. Grudem,” WTJ 45.1 (1983): 194.

[4] Willem VanGemeren, “Prophecy,” in New International Dictionary of Old Testament Theology and Exegesis Vol. 4 (Grand Rapids, MI: Zondervan), 1068; Sinclair B. Ferguson, The Holy Spirit, in Contours of Christian Theology (Downers Grove, IL: InterVarsity Press, 1996), 214.

[5] VanGemeren, “Prophecy,” 1070.

[6] VanGemeren, “Prophecy,” 1076.

[7] VanGemeren, “Prophecy,” 1076.

[8] Walter A. Elwell and Barry J. Beitzel, “Prophecy,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988) 1768.

[9] Ferguson, The Holy Spirit, 214; Thiselton, The First Epistle to the Corinthians, 960-961.

[10] Sam Storms, “No. The Spiritual Gift of Prophecy Is Not the Same as Preaching.” Sam Storms, https://www.samstorms.org/enjoying-god-blog/post/no-the-spiritual-gift-of-prophecy-is-not-the-same-as-preaching.

[11] Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians, The Pillar New Testament Commentary (Grand Rapids, MI; Cambridge, U.K.: Eerdmans, 2010), 580-581.

[12] Ciampa and Rosner, The First Letter to the Corinthians, 580-581.

[13] Ferguson, The Holy Spirit, 215; Anthony C. Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 2000), 963.

[14] Ferguson, The Holy Spirit, 215.

[15] Andrew T. Lincoln, Ephesians, vol. 42 of WBC (Dallas, TX: Word, 1990), 153.

[16] Thiselton, The First Epistle to the Corinthians, 910. Whilst there are debates whether verse one should be translated as spiritual person or gifts, the main idea seems to be key: Paul is now addressing spiritual matters that proceed from the Holy Spirit. Cf. Ciampa and Rosner, The First Letter to the Corinthians, 561.

[17] Ciampa and Rosner, The First Letter to the Corinthians, 560; Bruce Winter, “1 Corinthians,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Downers Grove, IL: InterVarsity Press, 1994), 1180.

[18] D.A. Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12-14, (Milton Keynes: Authentic, 2010), 4-5.

[19] Carson, Showing the Spirit, 5.

[20] Ben Witherington III, Conflict and Community in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians (Grand Rapids, MI: Eerdmans, 1995), 257.

[21] Ciampa and Rosner, The First Letter to the Corinthians, 573.

[22] Ciampa and Rosner, The First Letter to the Corinthians, 582.

[23] Ciampa and Rosner, The First Letter to the Corinthians, 582.

[24] Ciampa and Rosner, The First Letter to the Corinthians, 582.

[25] Thiselton, The First Epistle to the Corinthians, 989.

[26] Winter, “1 Corinthians,” 1181; Ciampa and Rosner, The First Letter to the Corinthians, 609.

[27] Ciampa and Rosner, The First Letter to the Corinthians, 611.

[28] Ciampa and Rosner, The First Letter to the Corinthians, 619.

[29] Ciampa and Rosner, The First Letter to the Corinthians, 619-620.

[30] Thiselton, The First Epistle to the Corinthians, 1028.

[31] Thiselton, The First Epistle to the Corinthians, 1028.

[32] Ciampa and Rosner, The First Letter to the Corinthians, 620.

[33] Thiselton, The First Epistle to the Corinthians, 1082.

[34] Ciampa and Rosner, The First Letter to the Corinthians, 669.

[35] Winter, “1 Corinthians,” 1182.

[36] Witherington III, Conflict and Community in Corinth, 284-285.

[37] Robeck Jr., “Prophecy, Prophesying,” 759.

[38] Ciampa and Rosner, The First Letter to the Corinthians, 715.

[39] Thiselton, The First Epistle to the Corinthians, 1144.

[40] Winter, “1 Corinthians,” 1182.

[41] John MacArthur, Strange Fire: The Danger of Offending the Holy Spirit with Counterfeit Worship, (Nashiville, TN: Thomas Nelson, 2013), 148.

[42] Ciampa and Rosner, The First Letter to the Corinthians, 656.

[43] MacArthur, Strange Fire, 243.

[44] R.C. Sproul, Scripture Alone: The Evangelical Doctrine, (Phillipsburg, NJ: P&R Publishing, 2005), 157.