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The Biblical Basis for a Modern Prophet By Frank B. Holbrook Biblical Research Institute April 1982 The prophetic gift rests upon the fundamental need for communication to take place between the Deity and the fallen family of humankind. The occult and the category of false prophets are two systems which have functioned throughout human history to deceive and to mislead the ignorant and the unwary away from genuine communications from God. On the other hand, God's communications systems—basically the prophetic gift—is delineated clearly in the Scriptures (Num 12:6; Amos 3  ; Luke 10).Four words (three Hebrew, one Greek) are used in the Scriptures to refer to the human instrument in this form of communication. Ro'eh (1 Sam 9:9; Isa 30:10) and the more common chozeh (2 Sam 24:11; Amos 7:12; 2 Kgs 17:13, et cetera) both relate to the concept of "sight" and are commonly translated "seer." The idea seems to be that God opens to the "eyes"—that is, to the understanding of the prophet—whatever information or messages He may wish to have transmitted to His people. The terms therefore emphasize the reception of a divine message by the prophet. The meaning of the later and more commonly used word, nâbi' (1 Sam 9:9) and its Greek equivalent, prophetes, is best seen in the following usage: And the Lord said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet [nâbi']. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh. (Exod 7:1, 2) And thou shalt speak unto him [Aaron], and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. (Exod 4:15, 16) It is evident from these statements in which Moses and Aaron were to role-play as God and prophet respectively that the prophet (nâbi') was viewed as a divinely appointed spokesman for God. The LXX (Septuagint) term for nâbi' in this instance is prophetes, the term which appears in the NT and from which our English word prophet is derived. Prophetes is a compound word composed of the preposition pro which carries the nuance of "before"—or "for" in this instance—and the verb phemi, "to speak." Thus, in a general sense, the "prophet" is a spokesman for another. But in the biblical setting, a true prophet is a spokesman or interpreter of God, that is, he is a divinely inspired revealer, interpreter, or spokesman for the Deity. So the terms nâbi'/ prophetes emphasize the transmission aspect of the prophet's role. The four words together depict a unique office or function: A prophet is one who receives communications from God and transmits their intent to His people. As may be expected, speaking for God can shade off into preaching for God. Consequently, there are those who hold that in the NT the gift relates at times simply to expository preaching (Lenski, p. 760, on Rom 12:6). Some see it as a "gift of inspired preaching" (International Critical Commentary [ICC] on 1 Cor 13:2, p. 287), or "preaching the word with power" (ICC on 1 Cor 12:10, p. 266). However, from the context of 1 Corinthians 12—14 it is evident that although active "prophesying" may at times take the form of effective preaching (1 Cor 14:3), it was preaching based on divine revelation (1 Cor 14:30) and not upon the simple illumination of the Scriptures by the Spirit which may occur to any minister who speaks for God. The NT maintains a difference between the simple ministry of the Word and the prophetic ministry, between the "teacher" and the "prophet" (Eph 4:11; 1 Cor 12:2  . The preaching of Barnabas and Paul on the themes of salvation doubtless sounded much alike. But whereas one spoke by the authority of the written Word, the other spoke with the added authority of divine revelation (Gal 1:11, 12).While some authorities hold that "prophesying" (propheteuo) in the NT refers at times to preaching, it is conceded that a category of persons who received and communicated direct and special revelations from God did function in the New Testament as prophets (Luke 1:25-38; Acts 11:27, 28; 13:1; 15:32; 21:9). What was their function? The Role of the Prophetic Gift in the NT In the basic New Testament lists of spiritual gifts the "prophetic gift" is listed as second—between that of apostles (first) and that of teachers (third). See 1 Corinthians 12:28-30; Ephesians 4:11. The gift did not usurp the role of the apostles, but its function affected the apostles at times as well as the church membership in general. Some of the apostles were themselves endowed with this gift. The activities of persons so endowed in NT times may be summarized as follows: 1. They were commissioned at times to forewarn of coming difficulties (Acts 11:27-30; 20:23; 21:10-14). In the first instance (Acts 11) the warning of coming famine resulted in a brotherly bonding of the Gentile Christians in Antioch with the Jewish Christians in Judea. The former, contrary to ethnic customs, willingly sent relief to their Jewish brothers in Christ. 2. Through the gift the foreign mission outreach of the church was initiated (Acts 13:1, 2). It also had a part in directing where the early missionaries were to labor (Acts 16:6-10). In Paul's second missionary tour it is noted that he was accompanied by Silas, a prophet (Acts 16:40). 3. In a doctrinal crisis the gift functioned to encourage and to confirm the membership in the true doctrine. The crisis pertained to the relationship of the Jewish ritual to the salvation of Gentile Christians. A large church council made a decision in harmony with the Spirit's directive (Acts 15), although the decision was not inwardly accepted by all. The controversy had broken out in Antioch to which church the decision of the council was related by letter. Judas and Silas ministered for a time to this group: "And Judas and Silas, who were themselves prophets, exhorted [parakaleo, appeal to, urge, exhort, encourage] the brethren with many words and strengthened [confirmed, KJV; episterizo, strengthen] them" (Acts 15:32, RSV). 4. The prophets built up, encouraged, and consoled the church. "He who prophesies speaks to men for their upbuilding, (oikodome, metaphorically, `building up the spiritual life') and encouragement [paraklesis, encouragement, exhortation] and consolation [paramuthia, encouragement, comfort, consolation]" (1 Cor 14:3, RSV). 5. The prophets tended (along with the other gifts) to unify the church in the true faith and to protect it from false doctrines. "And his gifts were . . . until we all attain to the unity of the faith . . . so that we may no longer be , tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles" (Eph 4:11-15, RSV). 6. The prophets along with the apostles assisted in founding the church. "You are . . . built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone" (Eph 2:20, RSV; cf. 3:5; 4:11). "The couplet `apostles and prophets' may bring together the Old Testament (prophets) and New Testament (apostles) as the basis of the Church's teaching. But the inverted order of the words (not `prophets and apostles' but `apostles and prophets') suggests that probably New Testament prophets are meant. If so, their bracketing with the apostles as the Church's foundation is significant. The reference must again be to a small group of inspired teachers, associated with the apostles, who together bore witness to Christ and whose teaching was derived from revelation (Eph 3:5) and was foundational" (John R. W. Stott, God's New Society [Downers Grove, IL: InterVarsity Press, 1979], 107. For a similar viewpoint, see The Expositor's Greek Testament, W. R. Nicoll, ed. [Grand Rapids, MI: Wm B. Eerdmans Publishing Company, reprint 1961], 3:299, 300). The Continuance of the Prophetic Gift As we have already noted, the NT does set forth a doctrine of "spiritual gifts," or charismata, "gifts of grace" (1 Cor 12; Eph 4). These endowments by the Holy Spirit upon individual members of the church are to "equip the saints for the work of ministry, for building up the body of Christ" (Eph 4:12, RSV). "As each has received a gift," he is to employ it in the service of the church and thus assist in forwarding its work in the earth (1 Pet 4:10, 11, RSV; cf. Rom 12:6, 7). Since the gifts are to be continuously bestowed as the Spirit sees fit "until we all attain to the unity of the faith and of the knowledge of the of God, to mature manhood, to the measure of the stature of the fullness of Christ . . ." (Eph 4:13, RSV), it is obvious that the gifts are intended to function until the church has completed its ministry and human probation has closed. There is no evidence in Scripture that God ever intends to withdraw the prophetic gift or any of the other gifts this side of the Second Coming (cf. 1 Cor 13:8-12). There is, instead, the OT prophecy of Joel 2:28-32 which is repeated by Peter (Acts 2:16-21) foretelling an end-time outpouring of the Holy Spirit and a resultant activity of spiritual gifts. In that connection it is appropriate to note that false prophets will be active in the end-time as well (Mat 24:24). The Bible Canon and Spiritual Gifts The Holy Scriptures, composed of the Old and New Testaments, are themselves the product of the operation of the prophetic gift. Indirectly the Scriptures themselves indicate a closed canon of sacred writings. The limits and sections of the OT were already known and understood in Jesus' time. In Matthew 23:35, Jesus indirectly indicates its outer limits: Genesis to 2 Chronicles (the last book in the Hebrew Bible), and its three-part division in Luke 24:27, 44—the Law of Moses, the prophets, and the writings, the first of which was the Psalms. Hebrews describes the unfolding revelation thus: "In many and various ways [literally, `In many portions and in many ways'] God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a " (Heb 1:1, 2, RSV). Starting with Moses (fifteenth century B.C.) the revelations from God begin to be recorded; over the centuries other prophets record the messages entrusted to them as God saw fit to further the understanding of His people. Finally, God chose to make His ultimate revelation through His . Jesus Christ has given the human family the greatest revelation of God possible for man to receive (John 1:1 . The New Testament is the inspired apostolic witness and interpretation of Jesus Christ and His teaching. His is an unrepeatable life and disclosure; theirs is an unrepeatable attestation to Him. See sketch:Since Christ's life on earth and the apostolic interpretation of it provide the ultimate revelation of God, no function of the prophetic gift (as one of the spiritual gifts) subsequent to the NT can equal, supersede, or be an addition to its unique witness. But rather, all claims to the prophetic gift must be tested by the Scriptures (1 Thess 5:19-21; 1 John 4:1-3; Matt 7:15-20). The postcanonical function of the prophetic gift whenever it shall appear will be similar to its function in the time of the apostles and will carry with it the authority of the Spirit who speaks to the church through it. The function may be summarized as follows: A postcanonical manifestation of the prophetic gift— 1. Will point back to Holy Scripture as the basis of faith and practice. 2. Will illumine and clarify teachings already present in Scripture. 3. Will apply the principles of Scripture to the daily life. 4. May be a catalyst to direct the church to carry out its commission as charged in the Scriptures. 5. May assist in establishing the church. 6. May reprove, warn, instruct, encourage, build up, and unify the church in the truths of Scripture. 7. May function to protect the church from false doctrine and to establish believers in the true. End-Time Manifestation of the Gift Joel 2:28-32. Living in the "last times" (from the OT perspective, 1 Pet 1:20; Heb 1:2) the apostle Peter saw a fulfillment of Joel's prophecy in the Pentecostal outpouring of the Spirit with the endowment of tongues (Acts 2). However, Pentecost seems to have been only a partial fulfillment, for Jesus places the signs in the sun and moon mentioned by Joel as coming after the Dark Ages of persecution and nearer the advent of "the great and the terrible day of the Lord" (Joel 2:31). Furthermore, Joel specifically refers to a manifestation of the gift of prophecy. Thus a complete fulfillment of Joel's ancient prediction would require an end-time manifestation of the prophetic gift. Matthew 7:15-20; 24:24. Inasmuch as Jesus foretold the appearance of "false prophets" in the end-time, such a prediction is presumptive evidence of a true manifestation of the gift. 1 Corinthians 12; Ephesians 4; et cetera. The New Testament doctrine of "spiritual gifts" (which includes the prophetic gift) has never been rescinded. If the past may give any indication of the future, we may note that the prophetic gift commonly functioned at periods of crisis or significance: Noah before the Flood; the major and minor prophets cluster around the critical periods of Israel's history when Assyria, Babylon, and Persia threaten or affect Israel's existence; John the Baptist before Christ's advent, et cetera. It would be reasonable to expect therefore, some kind of prophetic manifestation prior to the close of human probation and the Second Advent, the consummation of the Plan of Salvation. Revelation 12:17; 19:10. While our pioneers emphasized the prediction of Joel 2 in defense of a legitimate manifestation of the prophetic gift, they were not unmindful of the implications of Revelation 12:17; 19:10. Writing in the Review and Herald of October 16, 1855, James White stated: But let us look at Joel 2:32, and see where he locates the prophecy. "And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call." It is the REMNANT that is to witness these things. It is the remnant (or last portion of the church) that keep the commandments of God and have the testimony of Jesus Christ (which is the spirit of prophecy, Revelation 19:10) most certainly, that is to share this deliverance. "Whosoever shall call on the name of the Lord" in the time of trouble such as never was, will share that deliverance. "Shall not God avenge his own elect, which cry day and night unto him . . . ?" Luke xvii, 1-8. This calling on the name of the Lord is also symbolized by the angel [Revelation 14:15] crying with a loud voice to Him that sat on the cloud, "Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe." God has ever manifested His power to His according to their necessities and their work. And can we for a moment suppose that God's people will pass through the perils of the last days, and face the time of trouble such as never was, and He not manifest Himself to them through those gifts which He Himself has set in the Church? Nay, verily. God has by the prophet Joel promised to do great things for the REMNANT `before the great and the dreadful day of the Lord come. 1. The book of Revelation depicts two women: a pure woman clothed in light (Rev 12), and a fallen woman, designated "Babylon the great" (Rev 17). In a sense, both women symbolize the same entity: Christianity. Both have descendants (12:17; 17:5). Revelation 12 appears to be sketching the loyal followers of God and the course of their history; Revelation 17 symbolizes the development and course of Christian apostasy. The pure woman hiding in the wilderness to escape persecution both by the dragon (12:17), and by the fallen woman (17:6), in essence, represents multiple loyal groups. These groups (while not necessarily doctrinally pure in every respect: compare the symbolized history of the church, Rev 2:3), maintained faith in God and loyalty to the Scriptures during the period of the Dark Ages. How then is the "remnant of her seed" ("the rest of her offspring," RSV) to be identified: Is it to be understood as an end-time remainder of Christianity in general? Or, is it to be delimited to a specific group of Christians? 2. The book of Revelation appears to describe the truehearted followers of God in the end-time under two different classifications: (a) "the remnant of her seed which keep the commandments of God" (12:17), and (b) "my [God's] people" who are in Babylon (18:4). This would imply—in a technical sense—that the group designated in Revelation 12 as "the remnant" do not constitute all genuine Christians in general, but is being delimited here to a specific group by certain characterizations: they keep the commandments of God and have the testimony of Jesus. Furthermore, it is reasonable to assume that the remnant or last phase of God's people spoken of in Revelation 12:17 will also preach God's last message. That last message is described in Revelation 14:9-12 as the "third angel." It is a specific message with definite points and involves the contents of the first two angels as well (see Rev 14:6-14). If those who compose the "remnant" of Revelation 12 are the propounders of the message of the third angel (Rev 14), then they would of necessity have to be a specific group of Christians, distinguished by the characteristics of that special message. Historically, Seventh-day Adventists have believed they were fulfilling the role of the third angel; hence, we have naturally seen our movement as also symbolized in 12:17. 3. "The testimony of Jesus" (12:17). The question here is whether this phrase denotes an end-time manifestation of the prophetic gift in the group delimited as "the remnant of her seed." The expression "testimony of Jesus" occurs six times in the book of Revelation (1:2, 9; 12:17; 19:10; 20:4). The first problem which relates to the expression concerns translation. Two translations are grammatically possible: a. The testimony (witness) about/concerning Jesus (objective genitive) = what Christians witness about Jesus; "who bear testimony to Jesus" (RSV). b. The testimony (witness) from/by Jesus (subjective genitive) = messages from Jesus to the church. The evidence from the use of this expression in the book of Revelation suggests that it should be understood as a subjective genitive (a testimony from or by Jesus), and that this testimony is given through prophetic revelation. A few exhibits: a. Revelation 1:1, 2. "The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants . . . and he sent and signified it by his angel unto his servant John: who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw." In this context it is evident that "the Revelation of Jesus" designates a revelation from or by Jesus to John. John then bears record of this testimony/witness from Jesus. Both genitive expressions make the best sense in context as subjective genitives and agree with Christ's closing words in the book: "He which testifieth [witnesses] these things saith, Surely I come quickly" (Rev 22:20). Commenting on the same phrase in Revelation 19:10, James Moffat writes. The testimony of Jesus is practically equivalent to Jesus testifying (xxii, 20). It is the self-revelation of Jesus (according to i, l, due ultimately to God) which moves the Christian prophets. He forms at once the impulse and subject of their utterances. (The Expositor's Greek Testament, W. Robertson Nicoll, ed. [Grand Rapids: Wm. B. Eerdmans Publishing Company, 1961 reprint], 5:465) b. A comparison of Revelation 19:10 and 22:9 links the testimony from Jesus with the prophetic function: 19:10—"You must not do that! I am a fellow servant with you" (RSV) and 22:9—"You must not do that! I am a fellow servant with you" (RSV) and 19:10—"your brethren who hold the testimony of Jesus" (RSV) 22:9—"your brethren the prophets . . ." (RSV) c. Revelation 19:10 defines the testimony from Jesus as "the spirit of prophecy." "For the testimony of Jesus is the spirit of prophecy." Although James Moffat regards the sentence as a gloss, he analyzes its meaning from the implications of a subjective genitive. "For the testimony or witness of (i.e., borne by) Jesus is (i.e., constitutes) the spirit of prophecy." This . . . specifically defines the brethren who hold the testimony of Jesus as possessors of prophetic inspiration. (Ibid.) 4. The phrase "spirit of prophecy" may be understood in either of two senses: a. It can refer to the Holy Spirit who indites or conveys the prophetic revelation. "Holy men of God spake as they were moved by the Holy Ghost" (2 Pet 1:21). Such expressions as the "Spirit of grace," the "Spirit of truth," et cetera, designate the Spirit who conveys grace or who conveys truth. So the testimony from Jesus may be equated or linked with the Spirit's function to inspire the prophet with a revelation from God (cf. 1:10). Such a revelation is, in effect, a testimony or witness from Jesus. This interpretation of the phrase is in keeping with 1 Peter 1:11 which notes that the OT prophets were inspired by "the Spirit of Christ" and thus bore a testimony from Him. b. The phrase, "spirit of prophecy," may also be understood as the genius or distinctive essence of prophecy. Jesus bearing witness is the very genius or soul of prophecy. James White phrased it this way: "The spirit, soul, and substance of prophecy, is the testimony of Jesus Christ. Or, the voice of the prophets relative to the plan and work of human redemption, is the voice of the Redeemer" (Life Sketches [1880 ed.], 335-36, cited in SDA Encyclopedia, art., "Spirit of Prophecy"). 5. In either case, the passage of 12:17 stresses that the remnant have (are having, present participle of echo) the prophetic testimony from Jesus. It is a possession which the remnant is described as having or holding onto as the dragon makes his final offensive against God's end-time people. (See Arndt and Gingrich, A Greek-English Lexicon on the use of marturia [witness/testimony in Revelation].) 6. If the "testimony of Jesus" is indeed the witness of Jesus to His church through the prophetic channel, then the question is whether the characterization of 12:17 is stressing the remnant's possession of the Holy Scriptures of the Old and New Testaments or the possession of a postcanonical manifestation of spiritual gifts in the form of the prophetic gift. The former assertion seems too obvious a point for the prophetic writer to underscore; but a manifestation of the prophetic gift in an end-time setting would be significant. This prophecy regarding the remnant's possession of the prophetic testimony from Jesus may be compared with the many references to the Messiah in the Davidic Psalms. A reader in OT times would have related many—if not all—of the statements in these psalms to David. Later—after Christ's life, atoning death, and resurrection—these statements are seen to have a greater and more perfect application to the Messiah, the of David. Just so, in the fulfillment of Revelation 12:17, together with the development of the movement of the third angel, we may now see what was not evident before that development: that the remnant's possession of the "testimony of Jesus" involves the heartwarming truth that Christ has chosen to speak once more through the prophetic gift to His people as they face the myriad challenges of the end-time and the close of human probation. 
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Let me start off by saying this right up front....I AM NOT A PROPHET and I do not or have ever claimed to be...but....the Lord has used me in the gift of prophecy numerous times. Here is a portion of my comment to longingformore's post. I have hesitated commenting here for the fear of 'boasting' which I can not do for it is not me but God that works through me. To God the glory! God has used me numerous times in the gift of prophecy and word of knowledge. I have prophesied to people individually but never to the church. I have prophesied to people here and at facebook and have received private emails confirming it. I so love when God confirms His word, don't you? I have had the honor of telling a family whose son was put on life support, due to a car accident, that the Lord said this was not unto death and he lives today as a healthy young man. I have had the honor of telling a young mother who had 2 3 pound preemie babies that the Lord said the 3rd one she was carrying would not be preemie but in fact would be full term healthy baby and I was there to witness that miracle. In fact the mother was my very own granddaughter. To God the glory! One more thing...I treasure the gifts of God and do not take them lightly. I used to wonder that He would choose to use someone like me but then I read the story of how He gave voice to a donkey, I decided if He can use a donkey than He can surely use me. I just present myself to Him as a willing and yielded vessel to be used as He sees fit. Thanks for giving me the chance to give my Beloved the glory which He so richly deserves. Hallelujah to the Father of Lights from Whom all good things and all good gifts come. One more thing, when the Lord spoke these words to me, they came though prayer or praise. Live like there's no tomorrow Laugh when you feel like crying Love like you've never been hurt
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9/22/2010 9:33 am |
Hello Tropical Man... If I may... Sienna Sun...I made mistake about four years ago when I revealed my call to unbelievers here at BC Magazine Page. Since then I've only defended my call when they would throw it in my face or mock me as you are doing. I stand. And having done all...to stand. You don't have to call me a prophet. I don't desire that. But don't be a hypocrite because you call your shepherd "Pastor." What I do expect of true believers is to "Amen!" the truth. And if I say a right thing about God...where's your "Amen!"? 1 Corinthians 12:6..."Rejoiceth not in iniquity, but rejoiceth in the truth..." I don't see you rejoicing in the truth I've brought to the blogs. How can you say you LOVE God if you don't love truth? Even if stones would cry out the truthful praises of God your hard heart would reject their prophesy because you just are NOT a true believer. And you just don't like that I pulled your cover. Now, the true saint is aware and is careful not to put light for darkness and to join Christ in them to a reprobate. You don't fool me. There is NO regeneration in your life. You are still dead men's bones. My apologies Tropical Man, but I do hope that Light is upon you and if not now, then may God enlighten you in seeing the things He is bringing to these blogs. My ministry is to declare the Word of God. And indeed I am sent in the spirit and power of Jeremiah at a time in our history. But my ministry is not limited to the Internet. I perceive in my spirit a time in which I will be directed by God into a new direction. But for now... I am still in training. But this doesn't mean I am not being used of God. The word disciple also means teaching as well as learning as you go along. I am in full ministry right now, but my use is indeed limited at this point. But there will come a day in which the Lord will turn me loose upon His Church and upon the world. Where Bible And Christian Meet If You Only Knew
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9/22/2010 6:54 pm |
Man is trichotomy, three-parts: body, soul, and spirit. I think a six-year old can understand this. In TIME salvation has redeemed the soul and you've been given a new spirit by God. Please, produce for us your resurrected body. Where Bible And Christian Meet If You Only Knew
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9/22/2010 7:00 pm |
I am a disciple of the Lord Jesus Christ. I am being conformed into His image. And for as long as I am alive for this process I will continually learn the truth of Him, and I, and of others. It's call growing in the knowledge of my Lord and Savior, Jesus Christ. And for me this gift is part of my office. There's nothing further to learn about the gift of prophecy in my life. When He tells me to speak, I speak. That's it. No more. Where Bible And Christian Meet If You Only Knew
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9/23/2010 12:23 am |
He's not like E.F. Hutton that when He speaks people listen. E.F. Hutton gets more respect than God in this area. But there will come a day in which He speaks and you will listen. And obey. But when He speaks to me I know it. I know His voice and I know His Word. And if it isn't His Word, then I know... It isn't His voice. Where Bible And Christian Meet If You Only Knew
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Jesus is the author of your faith. The word says all are priests and prophets in Christ.We can all walk in any gifting. I find it sad.
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9/23/2010 10:40 am |
You miss me, dontcha Gloria. You wanna give me a great big hug because you know deep down inside you are getting "something valuable" from me in our exchange. You want to sit with me and get into my mind and heart to see what makes me tick, and you just hate it I keep you at arms length. But hey! the bread I have is for the children and not for the dogs. Here...have some crumbs. Where Bible And Christian Meet If You Only Knew
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9/23/2010 4:22 pm |
Do you love me, G? Can you say it? C'mon...it's not like pulling teeth. Or will your buddies ostracize you like they did when you unbanned me? Peer pressure. You submit to the will of man. I submit to the will of God. No ego problem. I do not think more highly as I ought. Hey. You tried to pin the calling of apostle on me. Do you remember what I said? I said I am not an apostle, but a prophet. See. I don't think more highly than I ought to think. Gimme a hug. Say you love me. Where Bible And Christian Meet If You Only Knew
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Philo.... we havwe some real nut jobs on here....sad and yet still amazing how lost people can be in life
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LOL Bob a prophet? Prophets do not act like You.You are but a babe in life. Its sad what legalism does to people. God is my father. Jesus calls me friend. I don't need any titles and you are nothing more than a mere man to me and it sounds like everyone else here. Sad.
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9/24/2010 6:39 pm |
A Christian who knows the Bible knows that Jesus called a woman "a dog." And they also know what it means. If the woman didn't take offense in the story... Why do you? It's not an offensive word. Where Bible And Christian Meet If You Only Knew
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Jeremiah....you are one sad bullfrog thanks Suzy
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