Patricia Higton looks at the Prophet Daniel.

Daniel and his three friends, Jews of the nobility in exile, had been chosen for high position in the service of Nebuchadnezzar, the pagan Babylonian emperor, who autocratically ruled the world of the Middle East.

It would have been understandable if the four young men had curried favour with the king, who had power of life and death over his subjects and captives. The first test came early on in their training for service, when food from the royal table was set before them. Every good Jew knew that this raised issues of defilement and idolatry.

It would have been so easy to compromise, but Daniel clearly realised that here was a question of lordship -was he primarily a servant of the emperor, or of the God of Heaven and Earth? He passed the test, perhaps with no idea that God was training him for higher things.

Sadly, many fall at the first hurdle and can only limp along after that unless they repent and seek the Lord afresh. So few Christians, who are highly placed in government, or the world of business and finance, or senior positions in the professions, make a real impact for the Lord. Doubtless those who do make choices early on to follow God's way, resisting all pressure to compromise, let alone conform to our post-Christian society.

God Honours Obedience

In two later, separate, incidents, it seemed that all was lost for Daniel and his friends. Their contemporaries must have wondered what was the point of sticking to principle, if the end was to be a den of lions or a fiery furnace. But the words of Shadrach, Meshach and Abednego echo down through the centuries: "If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O King. But even if he does not, we want you to know, O King, that we will not serve your gods or worship the image of gold you have set up."

Daniel's first test came early on in his training for service: was he primarily a servant of the emperor, or of the God of Heaven and Earth?

In their case, one "like a son of the gods" first came to them in the midst of the furnace, before they were rescued from it (Dan 3:17, 18, 25-28). In the New Testament account of the early Church and in stories of persecuted Christians down to the present day, there have been similar tales of deliverance. There are also accounts of many thousands who were not delivered in this life, but whose sacrifice was not in vain. The blood of the martyrs has continually been the seed of the Church.

Although we know from Scripture that God always honours faith and obedience, he never blesses compromise. It is a cause for shame that there are so few Christian leaders, particularly in the comfortable Western Church, who are prepared to uphold biblical principles, even at cost to their reputation and aware that there may be no vindication until the next life.

God's Sovereign Purpose

The principal theme of the book of Daniel is God's sovereignty over the rise and fall of kings and nations. It is helpful to question why God should have given such highly detailed and accurate messages about the future, either to Daniel directly, or to the emperors for Daniel to interpret. The answer must surely be that these powerful rulers were being given an opportunity to revere God, who so impressed them as "the Lord of kings and a revealer of mysteries" (Dan 2:47). God is a God of mercy and compassion, who withholds just judgment when men repent.

Later, Paul was to take the Gospel of salvation to the Roman Empire, though it would be nearly 300 years before an emperor responded positively. For since the time of Christ, God's purpose has been that "this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come" (Matt 24:14). Primarily, the world needs the message of the Gospel of salvation and judgment.

Contemporary prophetic messages will be delivered principally to the Church, and will be concerned with the Church or the world. But the days are coming when it will be important for prophets to interpret to the world as well as the Church prophecy in Scripture as yet unfulfilled, including that found in the books of Daniel and Revelation.

We know from Scripture that God always honours faith and obedience, but he never blesses compromise.

As we see nation after nation in the post-Cold War world now threatened less by nuclear annihilation than by terrorism or internal disintegration, we learn from the book of Daniel that God has been and is totally in control of all historical and future events. He knows the end from the beginning. Events which may seem arbitrary to us are turned by the Creator, Saviour and Judge of the whole world to serve his purposes, whether of salvation or judgment.

Belshazzar, who set himself up against the Lord of Heaven, was weighed on the scales and found wanting. His kingdom divided and given to the Medes and Persians (Dan 5:26-31). Nebuchadnezzar, on the other hand, was told that his kingdom would be restored when he acknowledged that heaven rules (Dan 4:26).

Daniel's Intercession

God's intention was not for his people to stand by, helplessly watching events unfold. We have a significant part to play. Daniel was used by God to challenge those in authority, not only in the gifts of interpretation and prophecy, but also in intercession, to pray prophetic scriptures into being. He had been in training, praying three times a day (Dan 6:10) even at risk to his life (Dan 6:13), but it is in chapter 9 that we see the depth of his intercession.

This impassioned prayer of penitence and petition undoubtedly played a part in the eventual deliverance of Daniel's people from exile. Many praying people have since taken up his cry, "O Lord, listen! O Lord, forgive! O Lord, hear and act! For your sake, O my God, do not delay, because your city and your people bear your name" (Dan 9:19).

But intercessory prayers can be less effective if they are not based on a true diagnosis of the severity of a situation leading to confession of corporate sin. By contrast, Daniel's prayers were so effective that Gabriel himself was sent to answer them.

The End Times

Much of the book of Daniel is taken up with prophecies about the empires of Babylonia, Medo-Persia, Greece and Rome. But throughout it all is woven amazing insight about the rule or kingdom of God, which begins as a hewn rock but becomes a huge mountain, filling the earth (Dan 2:35).

Even as we have been made aware of the sovereign rule of God over nations, so from first to last the message of Daniel is that God's sovereignty, far from being limited to the rise and fall of earthly kingdoms (Dan 4:32), in fact extends to the establishment of a Divine kingdom that will never be destroyed (Dan 2:44). It is an eternal dominion, enduring from generation to generation (Dan 4:34-35).

Although believers may now be marginalised or even persecuted, the future holds out the certain hope that "the sovereignty, power and greatness of the kingdoms under the whole heavens will be handed over to the saints, the people of the Most High" (Dan 7:27). Again, "The saints of the Most High will receive the kingdom and will possess it for ever" (Dan 7:18). Sadly, this will come about only after a time of intense persecution and seeming defeat by "the horn" (Dan 7:21), a prophecy which many believe to have had an initial fulfilment in the persecution of Antiochus Epiphanes (168-164 BC) who tried to destroy the Jewish religion.

God's intention is not for his people to stand by, helplessly watching events unfold. We have a significant part to play.

The Book of Daniel helps us at this point to understand that there is frequently both a partial fulfilment of prophecy which is now history, and one which is yet to come. This comprehension helps us in interpreting, for example, the predictions of Jesus or those in the Book of Revelation. We learn that a time of distress or tribulation is yet to come, before the end of all things, when "multitudes who sleep in the dust of the earth will wake: some-to everlasting life, others to shame and everlasting contempt" (Rev 12:2).

Yet to Come

We would be foolish to ignore any prophecy as yet unfulfilled, because those which have come to pass show the predictions in Daniel to be astonishingly accurate.
Unable to believe in such accurate prophecy, some argue for a late date for Daniel but cannot actually push that date to later than the mid-second century BC. That still leaves such sceptics to explain prophecies about the Roman Empire and, of course, about Christ. There is an amazing prophecy about his coming and his death. Many scholars believe that the timescale incorporated in this prediction is literal, not symbolic, and was perfectly fulfilled (Dan 9:24-26).

There is also a specific prophecy of the second coming in Daniel 7:13, where we are given an awesome glimpse of the future:

In my vision of the night, I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshipped him. His dominion is an everlasting dominion that will not pass away and his kingdom is one that will never be destroyed.

Finally, we may note a verse that can encourage us today to witness to our faith as much as it did nearly 2,500 years ago: "Those who lead many to righteousness" (Dan 12:3) will shine "like the stars for ever and ever."

Originally published in Prophecy Today, Vol 12 No 1, January 1996. Revised November 2016.

Paul Luckraft reviews the second book in Steve Maltz's 'God' trilogy (2014).

In his follow-up to God's Signature, Steve Maltz offers us an overview of the entire Old Testament, emphasising its Jewishness and unearthing some of the deeper meanings of the Hebrew text.

In the prologue he admits this is not an exhaustive commentary on the Hebrew Scriptures "but rather a meandering and we won't be visiting the popular beauty spots...Instead, we will be lifting up stones and poking around in the undergrowth...following the unique quirks of the Hebrew mind [and] making connections...often crossing over boundaries erected by theologians to keep us nice and ordered" (p9).

Part One: the Old Testament Story

The book is in two parts, with Part One ('Word') tackling all the books of the Old Testament but in a slightly different order to most English Bibles. Here, as in God's Signature, Maltz is using the One New Man Bible, which he describes as "like walking a well-worn route, but with better fitting boots" (p10). So Job is placed early, among the patriarchs, and Ezra-Nehemiah towards the end, providing a better chronological understanding than our usual Bibles.

Part One forms 90% of the book and is largely a re-telling of the Old Testament story, seeking glimpses of patterns and repeated ideas. Maltz promises us observations, remarks and curiosities as we go on this journey through the Hebrew scriptures, but for most of the time we are simply given a re-capping of the texts. For me there were not enough of these titbits and extra insights to make the book totally absorbing.

Maltz offers an overview of the entire Old Testament, emphasising its Jewishness and unearthing some of the deeper meanings of the Hebrew text.

Nevertheless, this is a very useful resource for teachers and preachers to get a feel for an Old Testament book before turning to commentaries and other material for more concentrated study. Younger Christians would also benefit from the overview Maltz provides and this book will act as an encouragement to get to know the Old Testament better.

Themes and Threads

As always, Maltz is keen to be 'un-Greek' in his approach and reveal how the Hebrew mindset is the best way to tackle these texts. Typically, he will say 'here's the usual understanding' and then explain that though this is not necessarily wrong, it is not the only way - and here's more to think about.

Maltz is successful in convincing us that there is nothing 'old' about the Old Testament. Rather, in its pages we can discover a living God, a real character who is thoroughly involved in the affairs of men.

Finding recurring themes is a good way of demonstrating the validity of these scriptures and the nature of God. One such connecting thread, 'The Way of the Lord', is particularly informative, with clear links into the New Testament and to Jesus himself.

Maltz successfully convinces us that there is nothing 'old' about the Old Testament – rather, in its pages we discover the living God.

The Beginning of a Journey?

Part Two ('Themes') attempts to draw together some of the themes that have emerged in Part One under three main chapter headings: 'Some things we learn about God', 'Some things we learn about man', and 'Some other things we learn' (a typical Maltzian miscellany!).

In some ways, Part Two deserves more space than the remaining 10% of the book allowed. Many themes are rather briefly dealt with and I felt a bit short-changed at times. Nevertheless, there are some very good topics considered here, such as 'The Jews have an undeniable future' and 'There's a lot that hasn't happened yet' – though two pages hardly does justice to the many yet-to-be-fulfilled prophecies!

Overall, this is another high quality offering from a fertile mind that is soaked in the scriptures and Spirit-informed. Here is a book that can be read through all at once and also dipped into later as a Bible study aid. The end of the book is really a beginning, as it inspires you to go back to the Old Testament and read it again and again and...

God's Blueprint (220 pages) is available to purchase from Saffron Planet Publishing for £10. All three of Steve Maltz's 'God trilogy' are currently on special offer for £20 (you save £10), until 6 July 2016.

'Reading Backwards' by Richard B Hays (SPCK, 2015, 176 pages, £16.99, available from Amazon for £14.88)

Anyone interested in reading God's Word more informatively and effectively will find this a fascinating and valuable aid towards understanding an important aspect of Bible study: namely how the New Testament writers used what we now call the Old Testament. The aim of the book is to uncover the strategies the Gospel writers employed when appropriating Israel's scriptures in order to provide their readers with a fuller portrait of Jesus, a methodology that Hays describes as 'reading backwards'.

The book is based on a series of six lectures the author delivered at Cambridge University but it is very accessible rather than too academic. There are, however, useful endnotes and a full bibliography for those wanting to take these studies further. The time constraints of a lecture series means the book cannot cover such an extensive topic in the depth it deserves, but it is still long enough to contain many useful examples, and if it leaves you wanting more then it will have achieved one of its main aims.

The structure of the book is very straightforward. The introduction sets out the main points involved and emphasises what the book is and is not about. Then each Gospel is examined in turn to discover how the individual writers used Israel's scriptures in their own distinctive way. Hay discusses the strengths and weakness of each writer's approach, and explains how each contributes to the composite multi-faceted picture of Jesus that results. The conclusion provides a good summary, tying everything together in a satisfying way.

Hays uncovers the strategies used by the Gospel writers to appropriate Old Testament scriptures in relation to Jesus, each of which builds a composite, multi-faceted picture of our Saviour."

There are many ways in which this book could be useful and significant. It will help promote the importance of Hebraic roots within Christianity, and also counter the heretical view that the Old Testament is obsolete or portrays 'a different God' (a heresy known as Marcionism).

Furthermore, we can begin to appreciate that the Gospel writers are actually teaching us how to read the Old Testament more as God intended. In particular, the technique of 'reading backwards' illustrates how prophecy is to be evaluated in retrospect and that it should not always be treated as predictive. Also it is to be hoped that, via the general approach of the Gospel writers to their Scriptures and more specifically from the examples given, thoughtful readers of the New Testament might become better attuned to hear for themselves both implicit and explicit resonances from the Old Testament. Given all this, a richer Bible reading experience should be the overall result.

Prophets not only understood God's words and relayed them to others, they also gained God's ear. Edmund Heddle looks at this profound intercessory relationship...

It was the special privilege of the true Old Testament prophets to stand in the council of the Almighty to listen to his words. It was this access that ensured the accuracy and authority of the prophecies they spoke.

But this access also gave them the privilege of gaining the ear of God as they interceded on behalf of their people and ensured the success of their intercession. God spoke to them and they spoke to God. Both of these aspects need to be kept in mind if we are to gain a true understanding of what a prophet is.

First Bible Prophet an Intercessor

The earliest example of a prophet interceding occurs in Genesis 20:7, which is where the first reference to a prophet in Scripture occurs. In a dream God told Abimelech, king of Gerar, to hand back Sarah, Abraham's wife, and said that Abraham's intercession would save him from certain death "because he is a prophet" (Gen 20:7, 17).

There is however an earlier reference to Abraham praying when he interceded for the wicked city of Sodom (Gen 18:22-23). Six times Abraham besought God to spare Sodom and each time God accepted his prayer. What an encouragement today to pray for our increasingly immoral society! It was a sad commentary on Sodom's widespread homosexuality that there were fewer than ten righteous men in the city and so the inevitable judgment fell, a lasting warning to the cities that are moving in that direction before our eyes today.

Abraham's intercession spared kings and cities judgment- what an encouragement today to pray for our increasingly immoral society!"

Prayers of the Writing Prophets

The close link between prophesying and interceding is also found in the writing prophets of the Old Testament. We find Amos asking God's pardon for Israel and for respite from the utter destruction caused by a divinely ordained plague of locusts (Amos 7:1-2).

In similar fashion Joel cries to God for the ending of the drought which has caused the "seed to shrivel under the clods" and the wild beasts to cry out because "the water brooks are dried up" (Joel 1:17-¬20). In contrast, Hosea calls down an awful judgement on the homes of Israel by requesting "wombs that miscarry and breasts that are dry" (Hos 9:14).

Habakkuk's Fiddle!

In his long prayer forming the whole of Habakkuk 3, the prophet expresses his absolute confidence in Yahweh, no matter how many calamities might befall him or however bad things might become. One quaint old commentator advises his readers to strum away on 'Habakkuk's Fiddle' when we are facing days of trouble.

Hebrew scholars tell us that the rhythm of the last part of this prayer is very beautiful, consisting of short lines of three words each and obviously intended to be set to music. He says that he will wait patiently until the day of calamity overwhelms the nation that was invading his land (Hab 3:16b).

Amos interceded for God's pardon, Hosea called for judgment and Habakkuk expressed his complete confidence in God, whatever the future might hold."

The Prophet's Arguments with God

Ezekiel wrestles with God and hints that his reputation is at stake if he utterly wipes out the remnant of Israel (Eze 9:8-11; 11:13-16). The reputation of Yahweh is one of the strongest arguments advanced by the prophets in their interceding for God's people. It was used by Moses several times, as he argues that the surrounding nations would conclude that Yahweh had failed to bring his people into the Promised Land (Ex 32:12; Deut 9:25-29).

A variation of this argument, also used by Moses, was to remind God of his promises to Abraham, Isaac and Jacob and to tell him that he dare not break them. A similar argument that Yahweh would bring disgrace to his name if he let his people down had been used by Joshua at the defeat of Ai (Josh 7:9). These arguments are just as strong today if we adapt them to our New Testament understanding of the character and promises of our Heavenly Father and the victory of his Son, our Saviour.

Many prophets interceded by reminding God of his character and promises- and by arguing that his reputation was at stake. These arguments are just as strong today"

Prayer's Powerful Effect

Of all the prophets, Elijah is chosen as the example of the powerful effect of a righteous man's intercession (James 5:16-17) and it is from this New Testament account that we learn that the disastrous three and a half years' drought in the reign of King Ahab happened in answer to Elijah's praying. Had we only the narrative in 1 Kings 17, we should not have known the part that his prayers had in bringing about the drought, as a judgement upon the idolatrous activity of the wicked Queen Jezebel.

As this three-year period came to an end the power of Elijah's praying was again demonstrated when, after total failure on the part of Baal's prophets to bring fire from heaven, God answered his servant's prayer by causing the enormous power of his lightning falling from heaven to consume not only the wood and the sacrifice but also the soil and the stones!

In 1 Kings and James, we find that Elijah's powerful intercession caused drought in Israel for three and a half years, brought down fire from heaven and then finally brought rain"

Having brought about this convincing demonstration of Yahweh's superiority, Elijah tells the king that rain was on its way. Yet again Elijah turned to prayer, bending down to the ground with his head between his knees, having first climbed to the top of Carmel. After six reports from his servant that there was not a cloud in the sky, when he looked the seventh time a cloud no larger than a man's hand convinced him that torrential rain was about to fall.

Intercessor's Options

From the foregoing stories it is clear that, on occasion, a prophet may in prayer invoke the judgement of God upon a sinful nation whereas at another time he may terminate the judgement. An example of both options may be found in the story of Elisha, Elijah's successor. He invoked blindness on Israel's enemy, but later prayed that their vision might be restored (2 Kings 6:18-20).

There is in fact another option, making three in all. Elisha could ask either (i) that God would bring judgement to reveal his displeasure (eg Elijah in 1 Kings 17:1), or (ii) that God would pardon his people and rescue them from judgement (eg Moses in Numbers 11:1-3), or again (iii) that God would modify the intensity of his judgement (eg Ezekiel in Ezekiel 11:13) so as to avoid their total overthrow.

It might well be asked which option that today's intercessors should adopt, though they are not left without direction: "For the Spirit helps us in our weakness; for we do not know how to pray as we ought...the Spirit intercedes...according to the will of God" (Rom 8:26-27).

Moses - Intercessor for Israel

Moses is the supreme example of a prophet who was also an intercessor. Moses prayed for Israel at least four times during the wilderness wanderings and secured the mercy and pardon of God for his sinning people. They turned to idolatry, they constantly grumbled, they wanted to return to Egypt and on one occasion were about to stone Moses and his few faithful companions. But time and time again Moses' intercession secured them God's deliverance (Ex 32:9-14; see also Deut 9:20-29; Ex 32:30¬-34; Num 14:13-19 & 21:7-9).

Moses' example of fervent, vicarious intercession has only been surpassed by that of Jesus."

The fervency of Moses' intercession – "I lay prostrate before the Lord for these forty days and forty nights, because the Lord had said he would destroy you" (Deut 9:25) - and the vicariousness of his pleading as he says to God "forgive their sin - and if not, blot me, I pray thee, out of thy book..." (Ex 32:32), together with his refusal of the divine suggestion that the people should be wiped out so that God could make a new nation of him, form an example for today's intercessors to emulate, though never to surpass. Only one has ever done that when "in the days of his flesh he offered up prayers and supplications with loud cries and tears" (Heb 5:7).

Other Prayers of Moses

Moses' intercession bringing victory to Israel over the Amalekites is the classic story of the power of the intercessor (Ex 17:8-16). Moses' prayers also secured mercy for Miriam his jealous sister (Num 12:13), God's presence in their onward pilgrimage (Ex 33:12-¬16) and a new leader to take over from him (Num 27:15-23).

When we see the achievements that result from praying for others we are ashamed that we so often neglect this part of the prophetic ministry and cry out with John Calvin "what deep-seated malice against God is this, that I will do anything and everything, but go to him and remain with him in secret prayer!".

Another Prophet Intercessor

Psalm 99:6-8 refers to Samuel as another intercessor who called on the name of the Lord to have mercy on his people. When the Israelites were terrified at the impending attack of the Philistines, they begged Samuel to pray for them. God's thunder was his answer and the enemy was routed (1 Sam 6:7-10).

When the people sinned against God by demanding a king, to be like the other nations, the Lord showed his displeasure by sending thunder and rain, seldom experienced at that particular season. This was in answer to Samuel's praying. However, when they repented, Samuel (though personally rejected by their demands for asking) magnanimously assured them that he would not cease to pray for them and would continue to teach them the "good and right way".

Are we guilty of giving up praying because we have been rejected?"

For Samuel to cease to pray would have amounted to "sin against the Lord" (1 Sam 12:23). Are we guilty of giving up praying because we have been rejected? Samuel's attitude is one which today's intercessors would do well to copy.

Courageous Praying

The prophet Daniel is well known for his faithfulness in continuing to pray even when the threat of being thrown to the lions had been made. "He kneeled upon his knees three times a day, and prayed...as he did afore time" (Dan 6:10). Most of his prayers are concerning the hidden mysteries God was gracious enough to unveil to him. But chapter 9 contains his prayer of confession, which is an aspect of prophetic praying we have not so far mentioned.

In the context of reminding Yahweh of his promise through the prophet Jeremiah to restore his people to their land after seventy years, Daniel confesses vicariously on behalf of God's sinful nation. A most important part of the prophet's intercession is to 'stand in the shoes' of the people being prayed for as prayer is offered on their behalf.

When Prayer is Forbidden

Jeremiah's prophecy contains a number of prayers for God's people (Jer 14:7-9; 19-22; 42:1-7). But the time came when it was too late to pray and Jeremiah was forbidden to do so. God's order to his servant was "do not pray for this people, or lift up cry or prayer for them, and do not intercede for them, and do not intercede with me, for I do not hear you" (Jer 7:16; see also 11:14, 14:11). How important that prayer should be offered before it is too late!

Prophet's Privilege

If we are to speak for God, we need first to speak to God."

Everyone knows that it is the responsibility of the prophet to speak God's word to whoever he is sent. Sometimes that word can be hard and condemnatory - unless the prophet has also interceded for whoever is on the receiving end of the prophecy. If we are to speak for God, we need first to speak to God. Then only will the prophets of today really copy the example of the prophets of the Bible.

First published in Prophecy Today, Vol 2, No 4, July/August 1986.

Who were the prophets and do they still exist today? Edmund Heddle unpacks some key aspects of this vital ministry and gifting...

To the man in the street a prophet is someone who predicts the future, and to prophesy is to foretell some happening; a view which is shared in many cases by the man in the pew. It is true that the prophets of the Bible, both in the Old and New Testaments, do foretell what is to happen, but this predictive element forms only part of their message. They are primarily forthtellers!

Exodus 4:10-16 records an instructive incident that reveals the nature of the prophet's ministry. God had told Moses to go to Pharaoh to demand the release of the children of Israel from the slavery in which they were held. Moses, however, excuses himself (even after the encouragement of miraculous signs) on the ground of his lack of eloquence. God is displeased at Moses' refusal, but suggests that his brother Aaron, a good speaker, should take his place. According to Exodus 7:1, Aaron became Moses' 'prophet' and Moses is told:

You shall speak to him and put words in his mouth...He shall speak for you...He shall be a mouth for you. (Ex 4:15-16).

From this passage it is seen that a prophet is to be a mouth for God, a spokesman, whose task is to listen to what God is saying and to pass on that message.

How do prophets hear from God?

If a prophet is God's mouthpiece, how is he to hear what God wants him to pass on? The essential preparation is shown clearly in Numbers 11:16-17 and 24-30. Moses had reached a point where the burden of dealing with the people of God was more than he could cope with on his own. So God tells him to assemble seventy elders at the tent of meeting with the object of providing him with assistance.

Then God said, "I will take some of the Spirit which is upon you and put it on them." When this was done and the Spirit rested upon them, they prophesied. This was also true for two of their number who had not accompanied the others to the tent of meeting, but who were found prophesying in the camp. Prophesying is only possible when the Spirit of God has come upon God's man.

Prophesying is only possible when the Spirit of God has come upon God's servant."

Moses' servant, Joshua, thought his master would be upset that the two who had gone to the tent of meeting were prophesying and he presumed to ask Moses to silence them! Moses' magnanimous reply indicated that he had no desire to limit the number of prophets; instead he said, "I wish that all the Lord's people were prophets and that the Lord would put his Spirit upon them!"

Who gets to prophesy?

This desire of Moses for the universalising of prophecy was years later taken up by the prophet Joel as he foretold the day when as a result of the outpouring of God's Spirit, the whole people of God would become a prophetic people.

And afterwards, I will pour out my Spirit on all people. You sons and your daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants [literally 'slaves'] I will pour out my Spirit in those days. (Joel 2:28-29)

These words of Joel were quoted by Peter as he sought to explain the happenings of the Day of Pentecost, just a few weeks after Jesus had returned to heaven. With the descent of the Spirit a new age had dawned, for this universalising of the prophetic potentiality constituted the greatest difference between Old and New Testament prophecy.

No longer was prophecy limited to certain individuals among God's people; instead both men and women, old and young and those without worldly status were alike able to prophesy. The New Testament makes it clear that not all of the Lord's people would have the ministry of a prophet (1 Cor 12:29) but all were able, and were encouraged, to prophesy. (1 Cor 14:1, 5).

The greatest difference between Old and New Testament prophecy is that since Pentecost, the gift of prophecy has been made available for all believers."

How does prophesying actually happen?

As well as showing the absolute necessity of the Spirit coming upon a man if he is to prophesy, the Old Testament has much more to teach about the process of prophesying.

The prophets of old were men who stood in the Lord's council, shared his secrets, were sent with his message and declared it with their words, actions and lives."

• The prophets of the Old Testament were men who stood in the Lord's council. (Jer 23:18, 22) They were granted the privilege of an audience with the Lord God himself. They were men in touch with the Throne and the whole quality of their revelations was dependent upon this fundamental relationship.
• The prophets were men who shared the Lord's secrets (Amos 3:7). Amos uses here a word that describes people in a close deliberation and what is shared at such times. He clearly believed that the Almighty shared with his prophets what he was going to do: a fact which is evident from a word from God concerning Abraham and the impending judgment of Sodom, "Shall I hide from Abraham what I am about to do?" (Gen 18:17)
• The prophets were men sent with the Lord's message (Amos 7:14-15). Amos said, "I was neither a prophet nor a prophet's son...but the Lord said to me 'Go, prophesy to my people Israel'." So this shepherd from Judah was sent to prophesy to the Northern Kingdom. God not only gives his word to his prophets, he also directs them as to who is to be their audience.
• The prophets were men who spoke the Lord's message in the Lord's words (Deut 18:18; Jer 1:9). When the young Jeremiah complained that he was not old or mature enough for the prophetic calling, God promised to give him the very words he was to speak. He was given an 'instructed tongue' (Isa 50:4).
• The prophets were men who showed the Lord's message by visual aids (Isa 20:2-3; Jer 13:1-11; 19:1-15). In order to illustrate and enforce their message, prophets were told to perform unusual actions, like burying a new waistbelt or smashing a pottery vessel before a crowd. Others got their message over by the use of vivid parables or word pictures. Micah stripped naked (Mic 1:8) in order to show the shame and degradation that would come upon the city unless the people repented.
• The prophets were men whose lives constituted part of their message. Hosea finds himself married to a prostitute; Ezekiel is forbidden to mourn when his wife suddenly died and Jeremiah is forbidden to marry at all. In this way the prophets were enabled to feel in their own experience the sufferings of the God, whose prophetic message they were responsible to communicate.

How did prophetic ministries begin?

As well as describing the process of prophesying, the Old Testament gives some insight into how the prophets received their word from God.

A study of the opening verses of the sixteen prophetic books of the Old Testament will divide up the prophets into those who saw the message in vision and those to whom the spoken word of the Lord came.

As it stands, this last statement can be misleading as the word translated 'came' is part of the verb 'to be' and might be better translated 'the word of the Lord became a living reality to' the prophet. It would appear that the first group had a direct encounter with what they were to say, whereas the second group experienced the message coming into focus in their minds as they considered a situation under the illumination of the Holy Spirit.

What about today?

In ways like these, men called by God, on whom the Spirit had fallen, became a 'mouth for God' in their generation. Today, as never before, there are homes, communities and nations that desperately need to hear what God in his love is yearning to say to them. Nothing, therefore, could be more important than the recovery of the ministry of prophecy today.

First published in Prophecy Today, March/April 1985, Vol. 1 No. 1.