The Church Age
(From the Crucifixion of Christ to His Return in Glory — John 1:17)
While the Age of Grace stands out in direct contrast to the Dispensation of Law, which immediately precedes it, it is linked up with the Dispensation of Promise through the promised seed which is Jesus Christ. This means that John 1:17 should be studied in comparison with Galatians 3:16-19. The “Grace and Truth” which “came by Jesus Christ” (John 1:17) is the fulfillment of the “promises made” to Abraham (Galatians 3:16).
The parenthetical period covered by the Age of Law offered nothing that could change the promises “confirmed before of God in Christ.” The law was simply added because of transgressions “till the Seed should come to whom the promise was made” (Galatians 3:19).
Christ Came
in the “fulness of the time” and He was “made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons” (Galatians 4:4-6). While the four gospel accounts present Jesus Christ as the “Savior” and “King” of prophecy, they do not reveal His present work under the title of “Head over all things to the Church which is His body.”
The Messiah-ship of Jesus is clearly set forth by the prophets under two general lines. He is pictured as the suffering Savior (Isaiah 53). He is also seen in prophecy as the powerful King (Isaiah 11). The same two pictures are drawn by the Psalmist David. In Psalms 22 the Holy Spirit portrays the crucifixion scene and in Psalms 24 the “King of Glory” appears. Many times over we see these same two lines of prophecy standing out in various types. For instance, the offering of Isaac in Genesis, chapter 22, typifies Christ’s death on the cross, and the return of King David, after the death of Absalom, as recorded in 2 Samuel, chapter 19, is a type of the second coming of Christ, the true David, to take His place on the throne that is now occupied by the usurper, Satan.
The first advent of Jesus Christ ushered in the Dispensation of Grace and Truth. The promises of God to Abraham and to the fathers were “Yea” and “Amen” in the promised seed which is Christ. Blessings for “all families of the earth” were offered through Christ on a basis of Grace at His first advent. This explains the testimony of the apostle Paul during the Acts period as recorded inGalatians 3:6-9: “Even as Abraham believed God, and it was accounted to him for righteousness. Know ye, therefore, that they which are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham.” This is the message which God gave through Paul to “the Jew first, and also to the Greek (Gentile)” (Romans 1:16). This is also in keeping with Romans 15:8-10: “Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for His mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again He saith, Rejoice ye Gentiles, with His people.”
The above paragraph reveals the fact that the Scriptures quoted carry a definite Grace message. However, it is clear that this Grace message was made known to men of other ages. Therefore, we must conclude that there is a distinction between this Grace message, given to the Jew first and also to the Gentile, and the Grace message revealed to Paul according to Ephesians 3:1-9and Colossians 1:24-28. The Kingdom message of both the old and the new covenant was offered on a basis of Grace before the Body message concerning the Mystery began to be magnified by the Holy Spirit through Paul.
The Day of Pentecost
was a very significant day in the religious life of national Israel. The word “Pentecost” means fiftieth (day). The spiritual significance of this day can be more easily understood after a review of Leviticus, chapter 23. Notice particularly verses 15 to 17 of this old testament chapter. “And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the waive-offering: seven Sabbaths shall be complete: even unto the morrow after the seventh Sabbath shall ye number fifty days: and ye shall offer a new meat-offering unto the Lord. Ye shall bring out of your habitations two waive-loaves of two tenth deals: they shall be of fine flour: they shall be baken with leaven: they are the first-fruits unto the Lord.”
The day of Pentecost necessarily had to come on the fiftieth day after the sacrificial offering of Christ on the cross, because it is the anti-type of the “new meat-offering,” the two waive-loaves,” which are spoken of as the “first fruits unto the Lord” (Leviticus 23:16-17). Since there were two waive-loaves in the Levitical type there was of necessity two different groups (Jews and circumcised Gentiles) in the Pentecostal company which made up the anti-type revealed in Acts 2. These facts seem to teach us that the Holy Spirit, on the day of Pentecost, was not beginning the formation of the “new man,” in which there is neither Jew nor Gentile, but on the other hand was fulfilling an old testament type by bringing the Jew and the Gentile together in a church which recognized both the Jew and the Gentile and gave the Jew the preeminence over the Gentile. These facts are clearly brought out in such Scriptures as Acts 2:10 with 11:19, 10:28 and Romans 3:1-2, as compared with Ephesians 2:14-18 and Colossians 3:10-11.
The fact that Pentecost marks the descent of the Holy Spirit and the beginning of His present dispensation does not suggest that the day of Pentecost is the birthday of the Church which is Christ’s Body. The ministry of the Holy Spirit during the Age of Grace includes more than just the calling out of the Body of Christ.
The close student of the Word of God can not apply 2 Timothy 2:15 to the ministry of the Holy Spirit without recognizing His three-fold ministry during this present age. These three periods are distinguished as follows: The period covered by the Book of Acts, another period beginning with Acts 28:28 and extending to the rapture of the Church which is His Body, and finally the 70th week, of Daniel 9, which will begin with the rapture and extend to the coming of the Lord in Glory. Most every Bible student will agree that the ministry of the Holy Spirit continues with Israel on the earth during the tribulation period, after the Body of Christ is glorified and joined to the Head, then why should it be considered such a strange thing to suppose that He had a definitely ordained ministry to perform toward National Israel immediately preceding the formation of the Body?
Three Periods
are distinguished in the present dispensation of Grace. They are as follows:
- From the crucifixion to the setting aside of National Israel (Acts 28:28).
- From the setting aside of National Israel to the catching up of the Body of Christ (Philippians 3:20-21).
- From the catching up of the Church which is Christ’s Body to the return of Christ in glory (Revelation 19:11-16).
A careful study of these three periods, within the dispensation of Grace, will bring to our attention:
- God’s dealings with National Israel during the book of Acts period, or the first period mentioned above.
- God’s dealings with the Church, which is the Body of Christ, or the period in which we are now living, the second period mentioned above.
- God’s dealings with Israel and the nations during the Great Tribulation period, which will follow immediately after the catching up of the Body, or the third period mentioned above.
Even though three distinct periods of ministry are recognized during this present age of grace, we must understand that only two different companies of saints are dealt with. The first and the last of these three different periods of the Holy Spirit’s ministry is directed toward national Israel, while the middle period of His ministry is given to the church, which is the Body of Christ. In other words, the present mystery dispensation is a parenthetical period which fits in between God’s dealings with national Israel during the Acts period and His dealings with national Israel during the tribulation period.
There is no set day when this “Mystery” Dispensation began and there is no set day when it shall end. However, it is clear that Paul was the very first man to receive the truth concerning the mystery; therefore it seems incredible that it could have had its beginning, except in the mind of God, prior to the revelation made known to Paul. God may have given the Body truth to Paul before He moved upon Paul to write it down for our learning, but the Word plainly says that the dispensation of the mystery was “hid from ages and from generations” prior to Paul’s day (Colossians 1:25-26).
A Detailed Study of the Three Periods
mentioned above will help us to rightly divide the Word of truth on the subjects of miracles, signs and wonders; water baptism, the Lord’s supper, anointing with oil, divine healing, etc. The Holy Spirit does not give the same message to National Israel during the Acts period and the tribulation period as that which He gives to the Body of Christ between these two periods. The hope and calling of Israel are not the same as that of the Body of Christ. That which God offered to Israel through the Holy Spirit during the Acts period was rejected by the nation and is therefore withdrawn until after the completion of the Body of Christ. This is why it is impossible to make the external things, which are associated with the Kingdom message of the Acts period and the tribulation period fit into the “Mystery of the gospel” (Ephesians 6:19) revealed through Paul.
Before we go into a scriptural comparison of the three periods of the church age let us look into the scriptural meaning of the word “church.” It comes from the Greek word “ekklesia” which means “to call out of,” or an assembly of “called out ones.” This word is used 112 times between the opening verse of Matthew and the closing of Revelation. Each of these times it is translated “church,” and has reference to a company of called out saints.
The word “church” is used in connection with the nation of Israel when she was called out of Egypt and assembled in the wilderness (Acts 7:38). Jesus Christ uses the word again in His sermon on the mount (Matthew 18:17). In both of these instances the Holy Spirit is referring to a company of called out saints who were assembled before the descent of the Holy Spirit on the day of Pentecost. They were referred to as the church, but certainly these two churches could not be one and the same as the church which is the Body of Christ.
The members of the “Church in the wilderness” and the members of the church referred to in Matthew 18:17 could not have been baptized by the Holy Spirit. The Holy Spirit had not then been given “Because that Jesus was not yet glorified” (John 7:38-39). After Christ ascended to the Father in glory and after the Holy Spirit descended to the earth on the day of Pentecost, members began to be added to the church of Acts 2:47. This was in fulfillment of the promise of Christ, Himself, “Upon this rock I will build my church” (Matthew 16:18).
The Church, During the Acts Period,
was blessed of God with an addition of 3000 souls in one day (Acts 2:41). Just a little while later “about 5000” men heard the word and believed (Acts 4:4). This number was “multiplied greatly” according to Acts 5:7.
These thousands of converts were “added to the church” by the Lord Himself (Acts 2:47). There is no record of a membership roll, a church vow, or any voting on the part of the congregation. It seems that the Lord did the adding when they “gladly received His word” and were “baptized” (Acts 2:38 with Acts 2:41 and 2:47).
The message borne by the Holy Spirit through Spirit-filled men to those that were added to this church was accompanied by “signs” following (Acts 3:1-11; 5:12-16; 19:11-12; and 28:7-9). This was necessary because the message was given to the Jews and “the Jews require a sign” (1 Corinthians 1:22). The kingdom message always carried with it signs, miracles and wonders. Notice the message given by Jesus (Matthew 4:23-24) and by His disciples (Matthew 10:1-8). This kingdom message borne first by our Lord, and then by His disciples is in perfect harmony with the commission given to the eleven by the Risen Christ (Mark 16:14-20). This same truth is brought out in Hebrews 2:3-4.
A bona-fide offer of the kingdom was made to Israel during the thirty year period covered by the book of Acts. In chapter 3, verses 19 to 26, the kingdom message was preached and the things “spoken by the mouth of all the holy prophets” were promised on the condition that the nation of Israel would repent. In chapter 5, verses 29 to 32, the testimony was borne by the Holy Spirit that the Risen Christ was a “Prince and Saviour, for to give repentance to Israel.” Again, in Acts 28:17-24, the apostle Paul declared himself to be bound with a chain “for the hope of Israel” and he preached to them from “morning until evening,” “persuading them concerning Jesus, both out of the law of Moses and the prophets.”
Throughout this entire period of transition God made a difference between the Jew and the Gentile (Acts 11:19; 21:20-25, and 28:25-28).
The two outstanding ministers of the Acts period were Peter and Paul. The Holy Spirit distinguishes between their messages. In Galatians 2:7-9 we read that the “gospel of the circumcision” was committed unto Peter, and that the “gospel of the uncircumcision” was committed unto Paul. The brethren agreed upon this divine plan, shook hands with each other and Paul with his co-workers went “unto the heathen” (Gentile). This helps us to harmonize Peter’s statement, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins” (Acts 2:38) and that of Paul, “Christ sent me not to baptize, but to preach the gospel” (1 Corinthians 1:17).
Throughout the entire thirty years covered by the book of Acts, God had dealings with Israel as a nation. His last appeal to national Israel is recorded in Acts 28:17-28. A careful comparison of Isaiah 6:9-10 and Matthew 13:13-15 with Acts 28:25-28 will show that Acts 28:28 is a definite turning point in the ministry of the Holy Spirit and marks the setting aside of National Israel and her Kingdom hope. This move left the way open for the emphasis to be placed on the calling out of the church which is the Body of Christ, the “new man.”
The Church, After Acts 28:28,
made no more appeals to Israel, as a nation, concerning the kingdom of heaven on earth. Since the turning point at the close of the Acts period, the Holy Spirit has centered His ministry on the calling out from among the Jews and the Gentiles those who are chosen from “Before the foundation of the world” to be members of Christ’s Body (Ephesians 1:3-6).
Paul, who was bound with a chain for “The hope of Israel” during the Acts period (Acts 28:20), was an “ambassador in bonds” for the “Mystery of the gospel” after the Acts period (Ephesians 6:19-20).
The present day church, which is the body of Christ, is not made up of Jews and proselytes, as in Acts 2:10, but it is the “New man” in which there is “Neither Greek nor Jew” (Colossians 3:10-11). Neither is the church of this dispensation made up of Jews and Gentiles, as in Acts 21:20,25, but in it they are “Both one” and the “Middle wall of partition” has been broken down (Ephesians 2:14-18). The saved Jew and the saved Gentile of this dispensation are no longer recognized as Jews and Gentiles, but as sinners saved by grace.
The Great Tribulation Period
is that period of time referred to by Jeremiah as “the time of Jacob’s trouble” (Jeremiah 30:4-7). The Holy Spirit was careful to designate this period as a time of “Jacob’s” trouble and not “Israel’s” trouble. This proves that it is the natural and not the spiritual seed of Abraham that is to pass through the fires of the great tribulation (compare Genesis 32:28 with Genesis 45:26, 28). Note carefully how the Holy Spirit declares that it was Jacob’s heart that fainted (verse 26) but he was spoken of as Israel in his revived state of faith (verse 28).
This period of trouble is referred to by our Lord in Matthew 24:15-21. He declares that it will be a “great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened there should no flesh be saved: but for the elect’s sake those days shall be shortened.”
The “seventy weeks” determined upon the people of Israel and the holy city (Daniel 9:24-27) can not possibly include the dispensation of the “Mystery,” which was kept secret from men and ages prior to the apostle Paul and the revelation which he received (Colossians 1:24-26). The church of our present age, or dispensation, falls between the closing of the 69th week and the opening of the 70th week. Interpreting the 70 weeks to be weeks of years and seeing that 69 of the weeks of years ended with the cutting off of the Messiah, we conclude that the “one week” of Daniel 9:27 is yet future. This one week is the 70th week and will not be fulfilled until after the rapture of the Body of Christ and even then it will not continue through the full seven years because of the cutting short spoken of by our Lord in Matthew 24:22. This 70th week is determined upon Israel and the holy city and therefore can not begin until God begins to deal again with National Israel, and that time will not come until He finishes with the Body of Christ.
The Jewish year has only 360 days. This seven-year period spoken of in Daniel 9:27 is to be divided in half. “In the midst of the week he shall cause the sacrifice and oblation to cease.” This means that the anti-Christ, of the tribulation period, will permit the people of Israel to worship according to their customs for the first three and one-half years of the 70th week. After the three and one-half years of peaceful worship on the part of National Israel the anti-Christ will break his covenant and usher in the “overspreading of abominations.” The last half of this 70th week will be the “great tribulation.” It is covered by such Scriptures as Revelation 11:1-11, 12:6,14 and Daniel 7:24-26.
During this time of terrible trouble the anti-Christ, the Beast of Revelation 13:1-10, and the false prophet of Revelation 13:11-18 will work together in the energy of the dragon against God’s chosen people Israel and the Kingdom Message which God will offer through the churches of the tribulation period. “A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues” will be saved out of this great tribulation and will stand before the Lamb, “clothed with white robes, and palms in their hands” (Revelation 7:9-14). Of this company of saints a certain number must “endure unto the end” (Revelation 24:13). Those who die for their testimony will be raised at the close of the great tribulation and made to reign with Christ in glorified bodies throughout the millennium (Revelation 20:4-6). Those who endure to the end will “look upon” Him “whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born” (Zechariah 12:10).
These two companies of tribulation saints are suggested by two different passages of Scripture found in the book of Genesis. Genesis 13:14-18 refers to Abraham’s seed as the “dust of the earth” while Genesis 15:1-6 refers to Abraham’s seed as the “stars” of heaven. The Holy Spirit carries out this same thought in Hebrews 11:12: “Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the seashore innumerable.” It seems that the star seed of Abraham are to be glorified and inherit the city of Hebrews 11:13-19 with Hebrews 12:22-24 and Revelation 21:9-27, and that the sand seed of Abraham are to inherit the “Land” which was promised to Abraham according to Genesis 13:14-18. His natural posterity will receive the chosen land and enjoy it throughout the millennium.
“The Churches”
of Revelation 22:16 will receive testimony concerning the “I am” who alone could be called the “root and offspring of David, and the bright and morning star.” The churches referred to in this verse could hardly be other than the seven churches of Revelation, chapters 2 and 3. A careful study of the seven messages to the seven churches of these two chapters will prove that the messengers could not be bearing a testimony to the “Gospel of the Grace of God” and the Headship of Christ over His Body which is the church of our present dispensation. At the conclusion of each of these letters the Holy Spirit makes a special offer to the “overcomer.” He says:
“To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God” Revelation 2:7). Compare Genesis 2:9 and Revelation 22:2.
“He that overcometh shall not be hurt of the second death” (Revelation 2:11). Compare Revelation 20:6.
“To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it” (Revelation 2:17). Compare Exodus 16:32-34 and Revelation 12:13-17.
“And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessel of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star” (Revelation 2:26-28). Compare Psalms 2:7-9, Numbers 24:17 and Revelation 22:16.
“He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before His angels” (Revelations 3:5). Compare Daniel 12:1, Revelation 13:8 and 2 Samuel 23:1-8.
“Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name” (Revelation 3:12). Compare Revelation 21:2-3,9-27, and Hebrews 11:10-16.
“To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne” (Revelation 3:21). Compare Revelation 20:4 and 2 Samuel 7:12-13.
A careful comparison of these seven messages with the truth of Ephesians 2:8-10, Titus 3:4-7and Colossians 2:9-10 will prove that the Holy Spirit is not addressing the saints of our dispensation in the seven letters of Revelation, chapters 2 and 3. These letters are definitely linked up with the Kingdom Message of the old testament prophets, the gospel accounts, the book of Acts, the epistles of Peter, James and John and the writings of Paul during the Acts period; but it seems extremely difficult to link these letters with Paul’s post-Acts epistles which deal with the revelation of the mystery.
The number seven, as used in Scripture, represents any complete number. Therefore, the seven churches of Revelation could mean any number of churches through whom the Holy Spirit will minister between the rapture of the Body of Christ and the setting up of the kingdom.
The Revelation of Jesus Christ
when He comes in glory to set up His kingdom will bring to an end the period of great tribulation. This will be the end of the present Dispensation of Grace and the work of the Holy Spirit which began at Pentecost will be completed. The important thing about rightly dividing the word of truth, as it pertains to the Grace Dispensation, is the recognition of a Kingdom Message at both the beginning of the age and at the end of the age with the message of the glorious gospel of grace fitted in between. The kingdom truth which was rejected by National Israel during the Acts period will be accepted by the remnant of the tribulation period and a nation shall be born in a day (Isaiah 66:7-13). During the period between the rejection of the Kingdom on the part of National Israel and the acceptance of the Kingdom by the remnant, the Holy Spirit is calling out the church which is the Body of Christ, of which every saved person of this present dispensation is a member.
While the Holy Spirit is calling out the church of the mystery dispensation, the nations of the world are getting the stage ready for the anti-Christ and his reign of terror. The wars and rumors of wars of the present day, accompanied by famines, pestilences and earthquakes go to make up what the Scripture calls “the beginning of sorrows” (Matthew 24:4-8). As members of the Body of Christ, we are not to be disturbed by the roar of Babylon all about us. We have Christ in us “the hope of glory;” soon we shall be caught up to meet Him in the air. Let us look up and wait with patience for His coming.
Apostles, Elders and Prophets
are distinguished in the Word as follows:
In addition to the “twelve” apostles, who were called and commissioned by our Lord during his earthly ministry (Matthew 10:1-8), there were others appointed by the Lord after his ascension (Ephesians 4:11). The names of the twelve are given in Matthew 10:2-4, including Judas, whose place was filled after his fall by Matthias (Acts 1:26). Those who were appointed by the ascended Lord were Paul and Barnabas, first called so in Acts 14:4 and 14. Andronicus and Junia are referred to in Romans 15:7 as Paul’s “kinsmen” and “fellow prisoners” who were “of note among the apostles” and who were “in Christ” before Paul. In 1 Thessalonians 1:1 Paul associates Silvanus and Timothy with himself and tells us in the 2nd chapter, verses 1 and 2, that they were bold to speak “the Gospel of God with much contention.” Epaphroditus is mentioned by Paul in Philippians 2:25 as his “brother, and companion in labor, and fellow-soldier” and also a “messenger” to the church at Philippi. Sosthenes and Apollos are certainly included with Paul in 1 Corinthians 4:9 where he said “I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.” Compare 1 Corinthians 1:1 and 4:6.
The word “elders” is frequently used in the old testament in reference to the leaders of Israel and it always means an elderly man or an old man. For instance, God told Moses to “gather the elders of Israel together” and give them His plan concerning their escape from Egypt (Exodus 3:16-18). Christ was accused of transgressing “the tradition of the elders” during his earthly ministry (Matthew 15:1) and the fact that He suffered at the hands of these elders is made plain by Matthew 16:21. They were always associated with the “chief priests, scribes and Pharisees.” However, it pleased God to recognize “elders” in the Acts period church (Acts 11:30and 15:2-23). Elders were called together by the apostle Paul according to Acts 20:17 and the work which he assigned unto them was feeding and overseeing the flock (Acts 20:28). He also instructed Titus to “ordain elders” (Titus 1:5). It is clear that elders are made or “set” in the church by the Holy Spirit (Acts 20:28), yet we are told that they were ordained “in every church (assembly)” and “in every city” (Acts 14:23 and Titus 1:5). It is also clear that the ministry of the “bishop” (1 Timothy 3:1) is the same as that of the elder. In fact, the word “bishop” means overseer. We note also that there were “business” elders appointed to “set in order the things that are wanting” (Titus 1:5) and “preaching” elders “who labor in the Word and doctrine” (1 Timothy 5:17). Even though these elders were closely associated with the apostles, their office was not the same as that of the chosen apostles. It is to be noted that the bishop or elder must be “a man” and “the husband of one wife.” Surely a woman, regardless of her gifts and qualifications, could never be the husband of one wife. This is in keeping with admonition of 1 Timothy 2:11-12: “Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.”
The “prophet” of the Scriptures is so called, not because he foretold, but because he spoke for God. This fact is made clear by careful comparison of Exodus 4:16 and Exodus 7:1. The Spirit of God testified through the prophets (Nehemiah 9:30). The Lord made Himself known to the prophets in visions and dreams (Numbers 12:6). But the man of God in this dispensation is made perfect, or complete, and “thoroughly furnished unto all good works” by the inspired Word of God which is “profitable for doctrine, for reproof, for correction,” and “for instruction in righteousness” (2 Timothy 3:16-17). The prophet, Agabus, foretold the “great dearth throughout all the world: which came to pass in the days of Claudius Caesar” (Acts 11:28) and by the power of the Spirit related beforehand how that the Jews of Jerusalem would bind Paul and “deliver him into the hands of the Gentiles” (Acts 21:10-11). However, this does not mean that a prophet is necessarily one who foretells the truth of God. One who merely tells forth the Word is none the less God’s prophet, or spokesman. Prophets are included in the gifts of 1 Corinthians 12:28 and Ephesians 4:11. Divine directions concerning the orderly exercise of these gifts are recorded in 1 Corinthians 14. The present day church has prophets who are divinely gifted in telling forth the truth, but none of today’s prophets are inspired to foretell future events. God has told us all we need to know about the future in His revealed Word of truth, and He has given us the Holy Spirit to guide us into “all truth.” We need more preachers who will honestly and fearlessly tell forth the truth and all the truth, but we do not need those who claim some special revelation from God which is not revealed in His Word.
