Prophecy is the most mentioned of all the Holy Spirit’s spiritual gifts described within the writings of Paul, implying the widest range of occurrence in the Pauline churches. This is especially so in 1 Corinthians 12-14, where a sustained corrective discussion of an apparent unbridled use of tongues in the Corinthian church takes place. Here Paul affirms the priority of prophecy over uninterpreted tongues (1 Cor. 14:5) for the reason that, as a speech gift, prophecy by nature edified, encouraged, and consoled (verse 3). Because prophecy itself was not a problem at Corinth, Paul used it as an effective example of the edification purpose of speech-related gifts. Believers are to pursue prophecy as the better way: although interpreted tongues are not to be discouraged (verses 1, 39). However, not all will actually receive the gift of prophecy (1 Cor. 12:29).GOP 187.2

First Corinthians 12-14 provides a comprehensive overview of the prophetic phenomenon— prophets, prophesy, and prophesying—where the activity of prophesying seems to predominate over the gift itself. The “live” revelatory experience of prophecy is a community phenomenon, ^{1431 Cor. 12:7-31; cf. Rom. 12:3-8; Eph. 4:7-16.} and serves as an unmistakable sign of God’s presence and blessings (1 Cor. 14:22). The existential penetration and moral renewal, which prophecy brings to its hearers, accentuates the true nature of Spirit-engendered prophecy in the church. ^{1441 Cor. 14:25; cf. 1 Cor. 4:4, 5; Heb. 4:12, 13.} The special and deeply rooted association of the Holy Spirit with prophecy indicates that the prophetic activity Paul has in view is clearly informed by the nature of prophecy as expressed by the true prophets of Israel. The word cluster of prophecy together with the Holy Spirit, revelation, knowledge, mysteries, and teaching reflects themes evident in apocalyptic prophecy where worldview, salvation, and the sovereign purposes of God in salvation history are foremost. ^{1451 Cor. 2:1, 7; 4:1; cf. Acts 2:16-36; Rom. 16:25; Eph. 1:9; 3:3, 9; 6:19; Col. 1:26, 27; Rev. 10:7; 1 Peter 1:10, 11.} Thus the prophecy, which Paul describes in 1 Corinthians, is not a new or different kind of prophetic gift. Nor does it suggest any different degree or authority of prophecy from that of the Old Testament.GOP 187.3

In spite of its significance and unequivocal connection with Old Testament prophetic tradition, prophecy had its limitations (1 Cor. 13:8-12). As a manifestation of the church’s present escha- tological existence “between the times,” prophecy by nature is both temporal and partial. And because false prophets were part of the first-century spiritual landscape, ^{146Matt. 7:15; 24:11, 24; 2 Peter 2:1; 1 John 4:1; Acts 20:29, 30; 2 Cor. 11:13, 26.} prophecy required evaluation of prophetic words and, by implication, sifting between the true and false prophetic gift (and prophets). This was not a different sort of evaluation of a different kind of prophecy. There was no unique Corinthian phenomenon of ordinary congregational prophecy. ^{1471 Cor. 12:10; 14:29, 37; cf. 1 Thess. 5:20, 21; 1 John 4:1-3.}GOP 188.1

The close connection between revelation and prophecy (1 Cor. 14:6) assures both the prophecy’s complete truthfulness and the Holy Spirit as the “Spirit of truth.” ^{1481 Cor. 2:10-13; 12:3, 10; cf. John 14:17; 15:26; 16:13; 2 Peter 1:19-21.} While prophets served in the context of earlier biblical prophetic oversight, there was no hierarchy or degrees of inspiration and revelation, nor were there differing levels of prophetic authority. Paul’s explanation of prophecy in the context of his sustained corrective discussion of an abuse of uninterpreted tongues (1 Cor. 12-14) includes rhetoric that seems to imply that prophesying itself was not a problem in Corinth at all—only the possibility of false prophecy.GOP 188.2

Adventist understanding of the gift of prophecy as an eschatological phenomenon in the remnant church ^{149Rev. 12:17; 19:10; cf. Rev. 10:11; 22:6-9.} resonates with several key Pauline assertions regarding prophecy in 1 Corinthians 14. First, the prophetic gift would remain viable up to Christ’s return. ^{1501 Cor. 1:7; 13:8-13.} This in no way would threaten the sufficiency of Scripture of the closed canon.GOP 188.3

Second, prophecy is a community phenomenon that is not to be viewed as merely local, congregational, or worship-focused. ^{1511 Cor. 12:7-31; Rom. 12:3-8; Eph. 4:7-16.} Noncanonical prophets exerted significant spiritual/moral influence in foundational aspects of building up the church at large.GOP 188.4

Third, the genuine prophecy, which Paul describes in 1 Corinthians, reflects worldview and cosmic conflict themes that are evident in apocalyptic prophecy. ^{1521 Cor. 12:3, 5-7; 1:18-2:16; 12:12, 13, 27; 14:3, 24, 25; Eph. 3:3-6; 4:13-16.}GOP 188.5

Fourth, the presence of prophecy within the church is an unmistakable sign or indication of God’s presence and blessing within a given believing community (1 Cor. 14:22, 24, 25). This is critical to the church’s identity, message, and mission—both in the first century and in earth’s final generation.GOP 189.1

Finally, every prophet is under biblical precedence and oversight, which provides the overarching historical, theological, and ethical backdrop for any prophet’s authenticity, veracity, and authority (verses 37, 38). There is no independent prophetic authority. Nor is there any hierarchy or degrees of inspiration, revelation or authority.GOP 189.2

As prophecy functions to “disclose the secrets of the human heart, to produce conviction of sin, and to lead to a vindication both of God and of the Christian community,“ ^{153Brown, 88. 1 Cor. 14:24, 25; cf. John 16:7-11.} it remains an incredible spiritual gift that edifies, exhorts, and brings both comfort and hope (verse 3). It reflects the church’s present eschatological existence—“between the times.” It will not cease until our Savior returns.GOP 189.3

Prophecy and the Eschatological Remnant

Chapter 9 — The “Spirit of Prophecy” in the Revelation of John