Apostles and Prophets

A Historical Look at the Fivefold Ministry

INTRODUCTION................................................................................................page 2

1-PURPOSE OF GOD AND HIS CHOOSING FOR HIMSELF OF A PEOPLE............. page 3

2-PURPOSE OF THE FIVE FOLD MINISTRY........................................................page 5

3-TYPES OF GOVERNMENT................................................................................page 7

4-THE DIDACHE AND THE LITERAL MEANINGS OF APOSTLE AND PROPHET .page 10

5-CHURCH GOVERNMENT IN THE POST REFORMATION AGE ..........................page 13

6-VARIOUS TYPES OF CHURCH GOVERNMENT ..............................................page 14

7-REASONS FOR THE GAINING OF POWER AND USE OF POWER - SEEDS OF FAILURE OF GOD'S PURPOSE ............................................................................page 15

8-THE MAKING OF TALMIDIM AS PURPOSE ...................................................page 17

9- SERVANT HOOD MODEL OF GOVERNMENT FROM 1 CORINTHIANS 12 ......page 18

10-CONCLUSIONS ......................................................................................page 19

INTRODUCTION

The subject of the "five-fold" ministry has stimulated a great deal of interest and conversation in our day. Many pastors discuss this ministry with great fear and trembling and see the only fruit possible from this topic as undermining their authority in the local church. There are also many people who have had difficult relations with every church body they have been a part of who have proclaimed themselves to be anointed by God to be an Apostle or a Prophet. Many of these people are angry that the church will not listen to them, consequently they set out to find everything "wrong" in order to expose it within the body of Christ. These are angry men and women who bear very little fruit in their lives. Most positions lie between these two extremes.

Some disagreement stems from the process of evolution of the church and its government. One focus of this paper will be find some keys as to how the church of the first century might have operated to determine if any understanding of our current quandary (lack of five-fold ministry power and purposes) can be found from examining that context and time. The early church was a Jewish church, born as a Jewish sect, or stream of thought within the much larger Jewish Culture

and Religion. Since every early church leader and member was Jewish, most of the meanings of the terms Apostle, Prophet, Church and Purpose stems from the Jewish understandings of that era.

Many books have been written and debated concerning the government of the Church over the past two thousand years. It seems that "every form of government" has been tried or developed and then found to be both workable and unworkable. Because the five-fold ministry has been interpreted as governmental in nature, the leadership of that government must be discussed in relationship to the subject of the five-fold ministry. We will discuss the varying forms of government and examine the reasons individuals pursue the authority and power to lead a group of people.

Finally, we will address what possibly are the "purposes" of God and define "leadership" from context of the Holy Scriptures. We will discuss the making of Talmidim (Disciples) in the context of the purposes for the existence of the Church. If the purposes of the Church are to develop a people who did what Jesus did and said what Jesus said, then apostolic/prophetic gifting are probably needed to keep both the Community of Faith and each individual saint on task, constantly reminding and provoking the people individually and collectively of the purposes for which they were saved and the work that still remains for them to do, lest they become comfortable and compromise those purposes.

The task is huge; the opportunities to wander from our subject are many. Since the church has done such a poor job of doing what Jesus did and saying what Jesus said, there is much more wrong to correct than right to emphasize. Throughout the ages, people have developed theologies that better explain their right relationship with God than provoke them to do all that God has commanded them to do and to become all that God has desired them to become. In order to start at the beginning, much more time needs to be taken due to the many "wrong" paths taken by the church over the past two thousand years. I would ask your patience as I make a crude attempt to develop my subject.

1-PURPOSE OF GOD AND HIS CHOOSING FOR HIMSELF OF A PEOPLE

Within Christianity today, some theologians have determined that the purposes for which God interacts with mankind is principally to command us to worship around the throne 24/7 (as in hours) as cherubim currently do. Of course, we are commanded to worship God in love. However, many others define the central purpose of God's work with man be to bring Salvation (as in salvation from hell); or get us to heaven; or to be holy; or to please the Father; or to command obedience from His people. Just what is the purpose of God's interaction with man? Is the focus to be on God and wanting to please Him? Is the focus to be an interaction that brings benefit to man? There is much confusion on the subject, normally ending with both the statement and query "Who can know the ways of God?"

In 1 Kings 8:59-61 is found the ultimate prophecy among the Jewish People as to the purposes of God in His interaction with mankind, spoken by Solomon.

"...that He may uphold the cause of his servant and the cause of his people Israel according to each day's needs, so that all the peoples of the earth may know that the Lord is God and that there is no other. But your hearts must be fully committed to the Lord our God, to live by his decrees and obey his commands, as at this time"

Notice, Solomon is praying that God would bless the people so that other people would look to Him as the Lord. Solomon is also saying that the Chosen People of God must obey His commands in order that the Gentiles will come to know Him as the Lord.

Since most Theologians would agree on this point: "God is the same yesterday, today and forever"; then the purposes God has for and toward mankind written throughout the Tanakh and the Messianic Writings should help us to interpret Genesis 12:2-3 better.

I will make you into a great nation and I will bless you;

I will make your name great, and you will be a blessing.

I will bless those who bless you, and whoever curses you I will curse;

And all the peoples on earth will be blessed through you."

Because of what God was doing in and through Abram, all the Gentiles would be blessed. The only point of interpretation here is whether God does the blessing of the Gentile peoples and nations through Abram or independently of Abram. Although some commentators do not agree, the examples given in Scripture appear to be consistent with the idea that the blessings of God were to be delivered through Abram, and through extension, through his offspring, or us, today.

Even when God determined that He was going to deliver the Hebrews from Egypt, He tells Moses to get up and to go; that He will bring deliverance/salvation through a man (Ex 3:9-10). The best interpretive application of the meaning of this passage is that all the peoples of the earth are to be blessed through something the Chosen People of God are doing and saying.

Then, during the period just before the Assyrians took the Northern Tribes into captivity, Isaiah writes in Is 26:17-18:

"As a woman with child and about to give birth

Writhes and cries out in her pain,

So were we in your presence, O Lord.

We were with child, we writhed in pain,

But we gave birth to wind.

We have not brought salvation to the earth;

We have not given birth to people of the world.

(and those inhabiting the world have not come to life.)

(Last sentence is the translation from the Complete Jewish Bible)

Before coming to World Revival Church, this passage would have made no sense, for being in the presence of the Lord never meant writhing in pain as a pregnant women. Now, the meaning of this sentence becomes very clear - As God bathes His people in His Presence, my experience has been that His Presence often indeed produces a feeling like agony as He works to "rip" the old self out of me, again and again. We seldom "change" quietly; we never die to ourselves quietly.

Isaiah, however, claims the work that is being done is to bring the completion of a purpose; that is, salvation to the earth, or at least to bring something of God's peace and joy to the earth. (Lk 13) During the time of the generation of Isaiah, the Chosen People's interaction with their God produced no fruit, and therefore their "birthing" or their transformation into the likeness of the Living God is compared to giving birth to wind. The life that comes from heaven did not flow through those who were called by His name; it did not flow into the world of the Gentiles.

During the time of Jesus' ministry on the earth, He told the people that no sign would be given except the sign of Jonah. What else could the sign of Jonah mean except a command to bring Salvation to the Ninevites (Assyrian Empire). Because of the hardness of Jonah's heart and his temporary repentance in the belly of the whale, the salvation wrought was temporary, and ultimately, the Assyrians grew in power, took all of Jonah's people (the ten Lost Tribes) into captivity, and, except for the Samaritans, this people disappeared from history.

Israel had "prostituted" themselves by taking the "Glory" of God and using it to promote their own interests. They appropriated the spiritual manifestations to promote themselves, and did not use it for the purposes for which it was given. Since there was no fruit from God's point of view, the Chosen People of God were going to go into captivity and live among the Gentiles in order to bring them to repentance.

There are dozens of passages that express the idea that "finding the heart of God" can only result in "something of the Holy One" coming to the earth, through His Chosen People! God comes and dwells in the hearts of men in order that, through us, His glory and holiness might fill the earth. It will be through us that the nations of the earth will be blessed and through us that His glory will fill the earth. He will do it - through us!

I have attempted to establish and define His purpose, because the "River of Life" that the Holy Spirit brings to any people, historical or current, is given for a purpose. As a people begin to walk in that purpose, the River begins to flow. As a people grow comfortable with where God has taken them, the River begins to lessen, finally only appearing from time to time in order to encourage people and perhaps "stir them up" for more. When the purpose outlined above is not expressed or is not being sought, could this be one of the principle reasons that we currently see only a remnant of the power that is promised?

2-PURPOSE OF THE FIVE FOLD MINISTRY

"Furthermore, he gave some as emissaries, some as prophets, some as proclaims of the Good News and some as shepherds and teachers. Their task is to equip God's people for the work of service that builds the body of the Messiah, until we all arrive at the unity implied by trusting and knowing the Son of God, at full manhood, at the standard of maturity set by the Messiah's perfection." (Eph 4:11-13)

"This plan, kept hidden for ages by God, the Creator of everything, is for the rulers and authorities in heaven to learn, through the existence of the Messianic Community, how many sided God's wisdom is." (Eph 3:9-10)

The salient question is "For what purpose are the gifts given to the Assembly"? Answer: "In order to equip the Chosen People of God so that they might accomplish the fuller purposes of God as outlined above." Therefore, the immediate purpose of the "five fold" ministry is delineated in Ephesians 4:12-13

"...to prepare God's people for works of service"

"...to build up the body of Christ "

"...(until) we all reach unity in the faith"

"...(until) we all reach the knowledge of the Son of God"

"...(until we become mature"

"...(until) we attain the whole measure of the fullness of Christ"

The immediate "purpose" (of God) appears to be to train Talmidim for works of service! The ultimate purpose is to instill into a people fullness of the knowledge of the Son of God! Could this be to train and challenge the people of God until they receive the fullness of the same revelation that Peter received in Matthew 6? The Revelation of who Jesus is that can only come from the Father? The Revelation upon which the entire Assembly of God's Chosen People will be built?

When a people receive this revelation, they undoubtedly will never be the same. This revelation changes the entire foundation and purpose for life, but develops with great difficulty. This revelation consumes the life of an individual or of a people and should inspire them to speak into the lives of everybody they come into contact with, the Holiness of God and His Greatness. By the example of their life and the enthusiasm they feel for the King of the Universe, such people will continue to speak and will stand firm in faith even if they ultimately die (physically and spiritually) for doing so.

The "church" seems to have lost this purpose. If the gifts are given to the "Assembly" for the purpose of equipping God's people for the work of service, obviously, there must be a discussion of what the purpose of the church really is. The question must be asked: "Is the purpose of the "church" in line with the purpose for which God gave the gifts?" If the purposes of the church are not in line with the purposes of God, then the "Assembly" in the manner for which the Almighty will continue to give, or primarily give the gifts is not utilizing the gifts. The only possible conclusion is that we do not see the gifts operating in the church because the assembly does not have the purposes of God as their primary purpose for existence.

The early Quakers (Society of Friends) taught that the Power of God will always be available to those who would walk in the purposes of God. Isaac Pennington wrote in 1658:

"God putteth forth his hand all the day long to fetch home lost man. He hath given him a talent, a living talent, which is able to work man into life, and to bring forth the fruits of life in man. Man overlooks the talent, joins not his heart to it, brings not forth the fruits of life to the giver; but cries he wants power, and what is he? What can he do? Can he cleanse his own heart? Can he kill his corruption's?"

"...man falls short of the life, of the power, of the glory, and comes under condemnation. God lays the blame on man, for not hearkening, for not believing, for not walking with him. Man lays the blame on God, and says he wants power."

There must be a goal to all of this "teaching". The five fold gifts are given because we as God's Chosen People are soldiers and are to play a willing part in the larger purposes of God. Ephesians 3:10 speaks of His intent:

"...through God's Assembly, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, according to his eternal purpose which he accomplished in Christ Jesus our Lord."

From God's purposes outlined above, we see that God's desire is to utilize His Chosen People in order that something is known in the heavenly realms. Somehow, through His continual washing of us in the River of His Holy Presence, our obedience is expected. When we obey and do what it is He has "commanded" us to do, then something occurs in the heavenly realms which fulfills His eternal purpose. We even pray that His will would be done (through us) on the earth as it is being done in heaven. (Lk 11:4) In the end, every knee will bow, every tongue will confess that Jesus Christ is Lord. Then, will Jesus present the Kingdom to his Father?

When His purposes are accomplished in the heavenly, then his foot soldiers (us) are able to accomplish the will of the Father on earth (as it is being done in heaven). It takes a soldier or a slave or a servant to go, to do and to speak as commanded in order that the desires of the commanding officer are carried out. In order that the will of the Living God be carried out on earth as it is in heaven, the people who have been called by His name and are being transformed into His image, must experience and enter into an obedience most of us know very little about. It is through our mouths and our hands that the will of the Father will be carried out upon the earth. If the will of the Father will be carried out on earth as it is being carried out in heaven, He has chosen that it will be through "us".

3-TYPES OF GOVERNMENT

The people of God are empowered by God, but they are taught how to minister in that authority and power by and through the leadership of an assembly (church). Power is of no use if it is not recognized and exercised by the person given the anointing of power. It is up to those who have understood that anointing of power to train and equip others -- that is to make Talmidim (disciples) of all who have come into the Community of Faith.

"...by this time you ought to be teachers" (Heb 5:12).

When people develop a confidence (faith) that God will guide them when they are facing the Giants who inhabit the land, God will work through them, bringing His will to the earth. The purpose of all ministries is being fulfilled -- and the five-fold ministry begins to have a purpose.

Without the purposes of God being understood more clearly than they are today, and without the understanding of why God sends a fuller measure of His Presence and Holy Ghost Power, then the church becomes as "weak" as the church in America has become. Therefore, we must discuss churches and church governments to see what has occurred through the centuries, in order to find if God's purposes are, in fact, being carried out "in the earth as it is in heaven."

There are many different types of government sanctioned by God and there have been many different forms of Government that God has used to govern His Chosen People. All have both accomplished His purposes and become disastrous failures, depending upon who the ruler or judge or prophet was. The greatest victories and the greatest defeats have occurred for every form of government instituted by God as the history of the Chosen people unfolds.

Beginning with Abraham, God's government consisted of a Patriarch, a Deliverer (Moses), the Judges, Kings, Prophets, and the Babylonian Captivity. Many whole books could be written on government in the Tanakh (Old Testament), so we will discuss briefly the types of government used in both scripture and during church history. To study government in church history (c.e.), we must start "at the beginning", or in the years just before, and after Jesus walked upon the earth. At that time, the Assembly of believers met at a place we know of as the "synagogue" or "house where the assembly meets".

The synagogue

We might find a little more evidence of how the early "church" was organized by studying Judaism at the time of Christ. We are already given some understanding of the role of the rabbi in the time before the School at Yavneh was started in 90 c.e. The year Rabbi ben Zakkai began the school becomes the beginning of a critical misunderstanding of this turbulent period of time. After 90 C.E., the rabbis needed to speak with the one voice of Judaism, so they went to school and were credentialed with some similarities to how "Ministers" are credentialed today.

Please note that this "credentialing" began twenty years after the temple was destroyed. The credentialing began as a response to the perceived needs of the ministry following the destruction of the temple. Yavneh marked a huge change in the definitions of the term "Rabbi". The early "church" was already 50 years old by this time. Therefore, we must go even further back to find how the synagogue was organized and offer some insight into how the early "church" or assembly operated.

During the time Jesus walked upon the earth, there were as many as 35 different sects of Judaism, many of them disowning their brethren for the Apostasy they walked in. For example, the Essenes would not set foot in the Temple because the priesthood of that time was installed illegally by John Hyrcanus and the Essenes believed they were the only ones who were of the Priesthood of Zadok from the time of King David. Therefore, the whole of Judaism was in Apostasy except for themselves. They withdrew from what they believed was a "corrupt" society, yet most of the rulers (such as King Herod) admired the Essenes for their Holiness and the depth of their faith. The rulers also knew the Essenes had no interest in the political intrigue that so many other groups or sects were involved in. Many believe John the Baptist to have been an Essene and that the Essene writings and understandings became the foundation for the development of Christian Theology as found in the entire New Testament.

There is also an estimate that there were over 470 local synagogues in Jerusalem alone during the time of Christ. Each synagogue seems to have been organized by a group of like minded individuals who decided they wanted to have a synagogue of their own (how little things change). The gospels and the book of Acts record many instances of these local assemblies being funded by The Roman Centurion, or by a group of Greek or Hellenistic Jewish people . There seems to be no authority given to a group by a central licensing agency for this purpose either. In fact, then, as now, any group could start their own "Assembly".

The unifying force in Judaism, however, was The Temple (as in Herod's Temple or the Second Temple). Since all Jewish people needed to present themselves at the Temple each year, and most came to the temple for each of the major holidays and worshipped at the temple for each of the Shabbat services, the differences between each of the groups (excluding the Essenes) were somewhat minimized. Each had their own beliefs, yet accepted each other and worshipped at the temple with each other - for the most part.

Virtually all the leaders within the early "church" were Jewish in their upbringing and in their practices. Peter and Paul continually defend themselves against charges of their disobedience to the Laws of Moses (Torah). They were Observant Jews. Before the destruction of The Temple in 70 c.e., the Messianic Jews were just another sect who observed the Shabbat and the Laws of Moses in exactly the same way they had done since birth. The Messianic Jews (Notzarim) were "fully Jewish" in every way and there was unity among them until Paul began to establish Messianic synagogues in the cities of Asia Minor many years later.

What Paul actually did was to go to existing Synagogues, especially in Anatolia (today's Turkey) and speak to them of the Messiah. Some Jews by birth, but many Proselyte Jews believed in the message of Yeshua. When the leadership objected to the new teaching, Paul took that part of the congregation or assembly with him and split the community. He then opened up a new synagogue elsewhere in the city. As one might expect, the pre-existing "congregation" was not very happy and resisted Paul with whatever abilities they had. Many times, he was "resisted" with governmental action, however, if that was not available, mob action was often substituted. Again, how little we have changed.

The Scripture identifies individuals as "rulers of the Synagogue" yet history tells us these ruling positions were not paid positions. There was only the power of the individual to attract Talmidim. In other words, a rabbi was only a rabbi because he was teaching somebody. There was no authority given to the Synagogue rulers by the Sadducees, whom most people agree were the chief priests and priests and rulers of the Temple. The others (including Pharisees) had no authority within the culture except that which the common people granted them. The bulk of any authority and power resided in the rulers of the Temple, that is the Sadducees, including the High Priest, who was often appointed by Rome.

There is another possibility for defining the "ruler of the synagogue" however. If the government of the Assembly was similar to today, the ruler of the synagogue would have been the president of the assembly, not the spiritual leader. The President, if it is as today, would have been elected by the body for the purpose of operating the day to day activities of the "Community Center" which included much more than spiritual worship. The Ruler, then, probably was not a spiritual leader.

All spiritual matters and only spiritual matters probably would have been handled as they are today; by the rabbi or the teacher of the word. The difference that can be determined with any authority is that since the council at Yavneh (90 c.e.), the Rabbi would have gone to a school and been authorized to teach, before 90 c.e., the Rabbi have had no credentialing process. Because none of the day to day writings survive from the period before the Temple was destroyed, there is a lack of information on this subject. Since 135 c.e., Judaism was discredited and Messianic Judaism was, for the most part, wiped out.

Whenever a group of men determined they wanted to join together in a Community of Believers, they could form a synagogue, (remember - there were more than 450 in existence at the time Jesus walked upon the earth) and there were more than 35 different sects of Judaism during this time. The differences between them sound very much like the "Church" today.

Since the early assembly of believers was one of many Jewish Sects and since all Jewish Sects worshipped in the Temple, it becomes increasingly difficult for me to find a definition of the "offices" of the early "church" that includes a power structure such as is even discussed today. All Jewish people worshipped in the temple. The High Priest (a Sadducee) and the Sanhedran were the rulers of the temple. The Messianic Jews (Notzarim) worshipped in the Temple, followed Torah, and were considered Jewish in every way.

Beginning 20 years or so after the Resurrection of our Messiah, the issues of Torah became increasingly a source of contention among the Jewish people of that day. After the "conversion" of Cornelius' house, the Council at Jerusalem was forced to debate the problem of Torah among the Gentile believers. The letter from those recognized as leadership in Jerusalem offered the Noachide laws as the only laws the Gentile believers needed to follow. Many would interpret the council's actions as requiring complete Torah observance for those of Jewish descent. Later accounts concerning the "Jewishness" of both Paul and Peter indicate Torah observance for them.

Many of the those recognized or labeled as "apostles" in the latter Epistles did not accept the interpretation of James and the Council at Jerusalem and "were sent" to every synagogue (including Messianic synagogues) for the purpose of persuading the "assembly" that Torah must be followed in its fullness in order to continue to be known as Jewish. Paul calls these "apostles" false "apostles" and pleads with the local "assembly" to consider his teachings as superior to those who would preach Torah.

The church has had some difficulty in recognizing the issues involved in the struggle in the first 35 years of church history. Much of the confusion stems from the total discrediting of Judaism, and especially Messianic Judaism stemming from the bar Kohkba revolt in 135 c.e. as well as the domination of Rabbi Akiba for most of the years after 90 c.e. Messianic Judaism was pretty much wiped out and had very little influence after that terrible revolt.

We would do well, then, to examine some of the writings of the day, as well as the definitions of the words we are using to find out if the spiritual "manifestations" we normally call gifts and/or offices actually were perceived anywhere in early Christianity as such.

4-THE DIDACHE AND THE LITERAL MEANINGS OF APOSTLE AND PROPHET

If one was to go to a dictionary that might have been written during the time of Jesus, one might find that our Religious Language had absolutely no meaning during that day. The word Apostle only means a "sent one". Since the Greek Language existed long before Alexander the Great brought the Greek Language to the Hebrews and since Alexander the Great lived 350 years before Jesus, the term "being sent" did not mean sent by God!

Also, the word prophet only means "speaking for another" and could not have meant speaking for God. While the meaning of language is constantly evolving, our definitions of these terms are not necessarily wrong. However, to find the heart of the matter, it might be a good idea to begin at the beginning and determine, to the best of our ability, what the terms meant in the years after Jesus was crucified and before the temple was destroyed in 70 c.e. If our definitions are accurate, then we should be able to find writings of the day that would confirm our definitions. If we are inaccurate, then we should find writings of the day that would show us to be wrong.

In the "secular" world, an apostle was a person sent by somebody to do something. The sending person identified a task and sent another to accomplish that task. The person who was sent had all the authority of the person who did the sending. A slave owner would send (apostatize) a slave to transact some form of business. An admiral was the rulers' apostle as he took a fleet of ships and barricaded a harbor. Or the admiral was the apostle sent by a commercially wealthy man to pick up a shipment of goods and transport them back to the city from which he was sent. A courier was an apostle sent by the General with a packet of orders to one of his commanding officers.

Likewise, the word Prophet is only a man (or woman?) who speaks for another, or speaks the words of another as if in their place. An agent of the King would prophesy for the king meaning he speaks for the king. The Presidents press agent prophesies to the press in our day because he is speaking for the President. When he speaks his own words, he gets into trouble. Additionally, a presidential envoy is an apostle of the President who prophesies for him.

Notice that both words denote function. An apostle is sent to do. When he speaks on behalf of he who sent him, he is prophesying. When this is understood, it is this author's conclusion that most of what is spoken and written about the so-called 5-fold ministry becomes meaningless when examined in the light of the original use of such terms.

In our study of the subject, we must be careful to not throw out 2000 years of history and begin to define terms in the light of our purposes, agendas or even our perceived needs and experiences (theology) of today.

There is much room to evolve meaning that is applicable to today's situations when we begin with a proper definition, however, a proper definition does give us parameters within which we must stay. Of course, maybe the people of that generation did not understand the meanings of the words they used any more than they understood their Christianity. In our day, we all know that Augustine understood the theology of the original twelve disciples better than Peter and Paul did. Never mind that he lived 400 years later. Perhaps we understand Apostles and Prophets better than they did also -- even though "they was one".

Before we go any further, just how did the people of the first century understand Apostles and Prophets? The Didache, or the Teachings of the Twelve Apostles, was written somewhere between 100 and 125. It appears to have absolutely no defined lines of authority, of training, or of sending or of ordination! It appears that there were various people who traveled about from church to church and who called themselves Apostles (and/or Prophets). The Didache gives us specific rules in order to help the local assembly of believers (synagogue, church, neither?) to determine which of the Apostle/Prophets (interestingly, often used interchangeably) were genuine or false.

Nowhere in the Didache are the local assemblies told to accept only those who were ordained by the original Twelve Apostles or by the "Church" at Jerusalem, nor anything remotely along those lines. There are specific instructions to include ways for a local "synagogue" to differentiate between Apostles/Prophets that are false and those are not false. It is interesting to note, however, that all traveling Apostles/Prophets are to be received as they would "receive the Lord, Himself".

Within the pages of these instructions given to those who were called Christians are ways to distinguish between a true apostle/prophet and a false one. I find it interesting to note that firstly, there were apostles/ prophets during the time immediately after the original 12 Apostles had passed away. Secondly, there seemed to be no organized "central bureau" that "sent" these people to a local Assembly. I can find no reference to a "sending" agency nor even a credentialing "process" through which these apostles and prophets had to pass. There does not appear to be any instructions on how to know if these speakers had been the disciples of the Original Twelve or even "sent out" from one of the churches planted by Paul!

On the contrary, the instructions were very simple. Each apostle/prophet was to be judged by his actions.

"Let every apostle who cometh unto you be received as the Lord. He will remain one day, and if it be necessary, a second; but if he remain three days, he is a false prophet." (11:4-5)

In a reading of the Didache, it is obvious there was a group of itinerant teachers (called apostles and or prophets) who apparently had some level of importance to the leadership of the particular assembly. It appears to be the normal "Christianity" of the day. Whether the itinerant ministry was false or true, the Didache exhorts the reader to "receive them as you would receive the Lord". These traveling people spoke with authority, lead the people in giving thanks, served communion, ordered a love feast, collected monies for the brethren and gave account of their distribution of the collection.

There are several instructions given for how to distinguish between a true "sent one" speaking for another and a false one. The reader is warned, however, to never despise an authentic apostle/prophet. The majority of the teaching regarding this discernment seems to center around the character of the individual requesting to speak.

Notice the word apostle and prophet is used interchangeably! There are several references to apostles and prophets, yet each of them gives us a picture of the Assembly of that time frame.

The manner in which apostles/prophets are discussed within the Didache is very similar or exactly the same as our understanding of the Synagogues in operation 50 to 75 years earlier, during the time of the ministry of our Lord and Savior, Yeshua the Messiah. The spiritual leader was never a Ruler - in the manner of our usage of the word. Controversial rabbi's (itinerant teachers) could speak in most synagogues. In fact, one famous rabbi known for his revolutionary views and increasingly feared by the Roman rulers as a potential insurrectionist was allowed to speak in many synagogues. His name was Yeshua ben Joseph, a.k.a. Jesus the Messiah.

Within one generation of the Didache, the Jewish Roots of our faith were severed by Rabbi Akiba and the bar Kohkba revolt of 132-135 c.e. The Messianic leadership of the Chosen People of God was discredited and ended. Definitions of every term changed. Understandings of the way things had been were lost. In fact, Constantine instructed the bishops attending the Council at Nicea to change the Passover observance to an Easter Observance. Hence, the rise of the Greek Church, Platonic and Aristotelian philosophy and Hellenistic definitions of Hebraic concepts which began to dominate the understanding of the people known as Christians.

By the time of Constantine, the Christian Church (now the universal or catholic church) developed clear lines of authority. In general, the overseer of the local assemblies (now Churches) held a certain ecclesiastical authority within the boundaries of the city where he lived. Gradually, the Bishop (overseer) at Rome began to claim more authority in the Western Empire and the Bishop at Constantinople claimed to be the first among equals in the Eastern Empire. During the rise of Islam (after 650 c.e.), the authority of the Bishop at Rome (now Pope) became more and more authoritative and we can truly speak in terms of the Rule of the Pope over the Catholic Church or the Roman Church.

One cannot underestimate the Rise of Islam as the principle cause of the increasing authoritarian role of the Bishop of Rome (Pope). As the majority of the churches governed through the Eastern Empire (now the Byzantine Empire) converted to Islam, the Pope began to consolidate what remained. He demanded that the old system of government must be strengthened or all of Christendom would be lost. The Christians in the Pyranees and in the Alps would either submit to Rome or would be destroyed. One could argue that this strategy was very successful, for the onslaught of Islam would not peak until 1520 c.e. when the Polish Cavalry saved the Hapsburg army at the Battle of Vienna (Austria) and the Islamic advance was finally ended, 700 years after it began. Christianity was saved over and over again during these 650 years, and the centralization of authority facilitated the ongoing fight against Islam.

5-CHURCH GOVERNMENT IN THE POST REFORMATION AGE

Once again, History was redefined in light of the experience of the people. Because of numerous excesses, new definitions were redacted into the story of the people of faith. The power of the now Universal Church (Catholic) grew and grew. The excesses of power and authority became the story of the day. The Scripture and the Traditions began to evolve into a Christian faith that would have been unrecognizable to people of 1000 years earlier. It is beyond the scope of this paper to trace this development and how the specific "applications" of terms such as Apostle and Prophet become meaningless in our present day.

Beginning with the Reformation (1500's), the story of God's people is diffused by the myriad of movements, revivals, denominations, non-denominational denominations, renewals, Holy Ghost Outpourings and the like. Each one seems to evolve out of another, previous movement. In general, each movement believed the previous movement had strayed from the earlier truth the previous movement had uncovered. Or, many believed that God poured out on a people who knew nothing of their history resulting in a belief that they were the first to recover the lost "manifestations or gifting" poured out since the first generation of Christians.

This latter group becomes the most dangerous because they reinvent their Christianity and begin to define terms in ways that identify their experience and best fulfill the purposes of God as they can understand it. Azusa Street is one such example. This was a tremendous move of God, received by an extraordinary number of people. The history of the twentieth century must be the history of Pentecostalism and its cousin, the Charismatic Renewal. Around the world, the Pentecostal revival brought millions and millions into that experience, and spiritual manifestations and headings and signs and wonders abounded for 20 years or more.

Because all History was thrown out, the Purposes of God in the earth became one of an End Times Eschatology with a variety of Rapture Scenarios. Fellowship with another became dependent upon agreement or disagreement with the End Times Rapture Scenario promoted by a Charismatic leader. While the History of Azusa Street is a marvelous renewal, it is also very contentious and has brought dishonor to the name of God in many circles. It is my belief Azusa Street was not an isolated event to herald the beginning of the very last of the very last days. It is my belief that the outpourings of God are given for the purposes discussed at the beginning of this paper.

Until the People of God walk in the anointing of God for the purpose of bringing salvation to the Gentiles, I believe we are at cross-purposes with God's Purposes. Salvation must be defined in its fullness and each individual has his/her role to play, however, the purposes of the 5-fold ministry is to equip people, not rule over them. It is to prepare people to cross the Jordan River and face the Giants in the land and not just to live good Christian lives and enjoy the good life America has offered. While we must overcome our rejection and the other chains of sin and death that operate within our lives, it is for the purpose to become God's hands and feet, to be equipped to speak the words of God and to do the works of God in the earth today.

6-VARIOUS TYPES OF CHURCH GOVERNMENT

The government of the local church was developed for a variety of reasons known to the people who founded the local church. Normally, it was a reaction against the abuses of the previous or existing form of church government. Every style of government has been tried. Every style of government has worked and every one has failed.

Beginning with the Reformation, there have been four principle forms of church government, all with great successes and great failures in their shepherding the Chosen People of God in the fulfillment of the purposes for which they were chosen. The Anglican/Episcopalian and the Lutheran churches also adopted the Ecclesiastical forms of the Roman Catholic Church to some extent. The church hierarchy makes the majority of the decisions for the local congregation.

Because there was so much abuse of the ecclesiastical government structure, the Presbyterian form of government was attempted in response. Each local church was headed by a group of elders selected through various methods. Another form was the Congregational form where the congregation elected the "deacons" and the pastor each year. The assembly determined what was the will of God for their group.

The final form we will mention here is the Quaker or Friends model that, in effect, is no church government. All decisions are made by mutual agreement. There are no pastors, no clergy, and no sacraments. There is a meetinghouse where the assembly gathers on the first day, but each believer has the right and the power to hear directly from God.

Each of the forms of government we might discuss or read about came about as a solution to a problem that presented itself. Each form of church government was developed to help a people avoid the corruption of the past. It also must be argued that each form of government was developed in order to provide a platform that would best help a person or persons to become all that their Father in Heaven would ask of them to be. Often, their own goal became mixed with a goal that our God might consider as one of His goals.

Groups such as the early Quakers, the Pilgrims, the Amish and others have all split away from the predominant religious governments of their day and had tremendous success in establishing standards of holiness in the people who joined their movements. Their love for God and their development of community should be a living instruction for those of us seeking God's will in our day.

Very few groups changed the culture of their day as the Quakers did in the late 1600's. The faith and the dedication to God of the early Pilgrims might make our faith be seen as weak. The Amish, Hutterites and some Mennonites have lived in Holiness Communities for 500 years, interacting within their communities in ways that WRC is attempting to do in this day. As it relates to the purposes of God as defined above, however, these groups have not been very effective at bringing the Kingdom of God to the Gentile nations over time.

Throughout the Living God's interaction with His Chosen People, there seems to be every form of government, from the Leadership of Moses, to the various governments of the time of the Judges, to the Line of Kings which resulted in the first major division of the People of the Book.

After the time of the Messiah, every form of government has again been tried, with some form of success being found in the first and second generations, yet unable to continue to find the Presence and Power of God and unable to bring the Kingdom to those who do not join them.

7-REASONS FOR THE GAINING OF POWER AND USE OF POWER - SEEDS OF FAILURE OF GOD'S PURPOSE

What are the principles or the value systems upon which decisions are made? Many great leaders claim a God-given authority over their actions, yet history can only verify that the rise of the newly appointed authority was greatly flawed and did not fulfill the overall purposes of God. Powerful people rule over weaker ones. People need a human face to believe in, in which they might put their trust and confidence. Thousands died based upon the depth of the character of Robert E. Lee, yet they would have denied to the death that they were fighting to preserve slavery.

Political power is often used to gain wealth and this then gives the power necessary to protect that wealth. In a Democracy, those who have a charismatic gifting, inviting demagoguery often easily control the people. People have grabbed onto the most ridiculous philosophical ideas and united and killed others who would not surrender to the political and military power newly proposed. Witness the rise of communism in this century and the reader must conclude that although the philosophy makes no sense, the people who believed themselves to be the most oppressed by the previous government fought and died for such a system, not realizing that such a system had never had worked and that it would end up putting the people into similar (or worse) bondage that they were in when they started.

Each form of government instituted among the Chosen People of God was given as a solution to a problem. When there was a rise of empires (Assyrian, Babylonian, Persian) there had to be a uniting of the twelve tribes in order to fight. The volunteer armies that fought the Philistines never could have the success against an unified empire. A king was needed to unite the people under one command. God then gave the authority through Samuel for a king to be appointed.

A law without sanctions has absolutely no power to compel decisions. When the people are not united by a common vision, they each propose their own limited vision and bickering and fighting become the common order of the day. There is great difficulty in suppressing "my" vision and surrendering "my" will to fight to the death to further "your" will. Therefore, the vision of the leader must carry with it the power to put to death all other visions - at all costs, normally through death.

An army without a common vision and a common enemy will lack purpose. An army with no purpose becomes rebellious and fractionalized. This army will tend to divide itself and to attack a multiple of purposes. Normally these purposes may only appear to be of a godly nature. Very often, they are the purposes of the wealthy people who finance the endeavors the leaders. Other times, the leader has great plans of his/her own that drive the competition for power. One must acknowledge that very often the acquisition of power and the maintenance of power consume so much energy that the person must be "driven" and consumed by his goals. There is great difficulty in devoting ones entire life and creative energy to a goal that will not further that person's dreams. All too often, those dreams are of either wealth or power or both.

There is nothing in the most of the modern churches that will compel obedience unless there is a strong leader whose rule is accepted by the congregation. The only exception is when every person belief is submitted to a movement much greater than the person is. Revival has the potential to be such a unifier of people, although the history of Revival shows the unity does not last very long in most cases. Much more common, however, and as a matter of philosophical discussion, a person with a strong personality will seize or take hold of the reigns of power in order to accomplish a goal that is set by the strong leader and is the motivation for fighting the fight in order to take hold and retain the reigns of power.

In order to argue that this statement is not true, the theologian must necessarily argue that the strong leader has the purposes of God in mind at all times. Therefore, since God is the same yesterday, today and tomorrow, there must be some agreement on what that purpose is. If the purposes of God are foremost in the mind of the leadership, why is it so hard to even define the purposes of God? Who even agrees with anybody else? Very little energy is spent in defining purpose within the Kingdom of God because all too often it is at odds with the leaderships' vision.

In the absence of a clear-cut purpose, the stronger people with charisma begin to define the goals in ways that bring something to them as individuals or a narrowly defined community of people. To the degree that personal goals are mixed with heavenly goals, the system of church government, no matter the form, breaks down into apostasy.

Very rare is the church that arises with the purposes defined by 1Kgs 8:60 and related scripture. Therefore, I would argue that the gifting given to accomplish this goal are only given conditionally, that condition is determined through the extent the purposes are being utilized to fulfill the purposes as defined from the Holy One's point of view rather than the Creation's (man) point of view.

8-THE MAKING OF TALMIDIM AS PURPOSE

Once again we return to the purposes of God and the purposes of the 5-fold ministry. If we can negotiate through the "mind" fields described above, the leader must study and give his/her life away for the purposes given in scripture. First, the purposes of God must be defined and the role that an individual church plays within that bigger purpose must be defined.

Secondly, each individual is to become a teacher of the word and a minister of God's power. The Five-Fold Ministry is a vehicle to keep a group or assembly of God's Chosen People focused upon the plans of God and not the plans of the individual minister. Additionally, the power we associate with the 5-fold ministry is to continually impart so much the Kingdom of Heaven into the individuals that make up the Assembly so that they are continually being sent out to minister to the community.

As we have all through this paper, we will return to our roots and try to find some answers as to what it might mean to "make Talmidim" out of the people whom God has entrusted to the care of the leadership. Before the Council at Yavneh in 90 c.e., a Rabbi was a teacher who invested so much of himself into his students that he became duplicated in and through them. The Greek word is Disciple, yet the Hebrew word is Talmidim. Remember, a Rabbi had no ordination papers and was never sent from a central theological school. He did, however, often study under a different Rabbi of the day, and so became associated with him. Witness the Schools of Hillel and of Shammai in the hundred years before the ministry of Yeshua.

Often, a Rabbi was only judged by the performance of his students (Talmidim). An instructor (rabbi) who taught the writing of poetry would develop his reputation through the poetry writings of his students. The idea of coming under the authority of a rabbi only because he wrote many famous books would not have been common. A teacher must duplicate himself in and through his students. Many great and gifted men are very poor rabbis.

A Disciple who speaks the words of his Rabbi in the marketplace and does the things his Rabbi does has become a true Disciple. Jesus spent many hours training his Disciples. He sent out the 12, then the 72. They very much became what He was. After His death, when the Holy Spirit came upon them, they turned the world upside down.

Returning to Ephesians, chapter four, this concept is very clear in the writings of Paul. The so-called Five-Fold Ministry is empowered by God in order that the Talmidim might be equipped to do what Jesus did and to say what Jesus said. In fact, we might summarize the ministry portion of Jesus as follows: He preached the present coming of the Kingdom of God. He did so by 1-Casting out Demons; 2-Healing the Sick; 3-Training Talmidim to do likewise. Not too much else!!

"Furthermore, he gave some as emissaries, some as prophets, some as proclaims of the Good News and some as shepherds and teachers. Their task is to equip God's people for the work of service that builds the body of the Messiah, until we all arrive at the unity implied by trusting and knowing the Son of God, at full manhood, at the standard of maturity set by the Messiah's perfection." (Eph 4:11-13)

9-SERVANT HOOD MODEL OF GOVERNMENT FROM 1 CORINTHIANS 12

If there is a consistent theme in the New Testament, it is one of the servant hood of those who are called to be overseers. The problem, however, is that the servant hood is never clearly defined and often becomes a servant hood to God and for God -- not a servant hood to the least of the believers (brethren). We have discussed the process of making Talmidim, or Disciples, yet have not looked at a specific example. When Jesus said "Go and make disciples", our culture has turned this into "Go, and have altar calls." Yet, for the larger purposes of God as defined above, altar calls does not make Talmidim. I read 1 Corinthians 12 recently and found some clues that might help define the 5-fold ministry and the servant hood a little better.

Beginning with verse one, Paul begins to tell the reader of Spiritual Matters or Spiritual Manifestations. The Greek Interlinear uses manifestations. Our Greek minds could not handle that all that are filled with the spirit have the spiritual manifestations we call gifting. In fact, the only gift mentioned is the Gift of Healing or Cures. Everything else mentioned by Paul in Corinthians would be called manifestations of the Spirit. Our Greek minds tend to interpret this passage as aspiring to the "greater gifts", meaning chapter 12 instead of chapter 13. While a summation could be "the longer you are a Christian, the better chance you have of operating in the Spiritual Manifestations listed in Chapter 12", this cannot be the plans of God.

Beginning in Verse 18, Paul is reaching the heart of his argument on this subject. He has just finished instructing on the unity within our physical body and begins to make comparisons with the body of the Assembly or "the church". Earlier he has discussed all of the manifestations one would observe within a body comfortable operating with these manifestations. Paul then states:

"On the contrary, it is much truer that the members of the body which seem to be weaker are necessary; and those members of the body which we deem less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable, whereas our more presentable members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked, so that there may be no division in the body, but that the members may have the same care for one another." (1Cor 12:22-25)

Finally we reach the purposes of the so-called 5-fold ministry - to serve those members who are deemed less honorable, those members which God Himself has given more honor. It is only in this way that there can be no division within the body, each member is serving one another. Those members deemed by man to have more honor are in no need of greater honor, in fact, it becomes their job to find the honor God placed in the less honorable member and to draw it out of them in order to help them find the Revelation of Peter and to train them to carry the Keys to the Kingdom of God and to nurture them along until they can begin to speak that which you speak and to do that which you do. It is for this reason that our definitions of Apostolic Power and Prophetic Anointing are given. No wonder we so see the signs and wonders and spiritual manifestations we desire to see.

10-CONCLUSIONS

Throughout this paper, we have attempted to continually focus upon two great themes. First of all, the purposes of God must continually be at the forefront of any discussion, especially as it relates to the 5-fold ministry. The purposes of God are suggested from both the Tanakh and the Messianic Writings. It was beyond the scope of this paper to discuss how the purposes of God might be fulfilled from the Mission of each local Assembly, however, all purposes for existence must tie into the much larger stated purposes, that it will be through the people of God, those who are called by His name that Salvation will be brought to the Gentiles. The various facets of how this might be done may be discussed in a later paper. Secondly, leadership "gifting" or "offices" or "spiritual manifestations" are given for a purpose, that is to

"Prepare God's people for works of service"

If the people are not being prepared for works of service, then the purposes for which the leadership gifting are given are being misused. Within the world view of all those who interacted with Jesus while he was walking in the flesh upon this planet, being prepared meant listening to the rabbi and speaking his words in order to qualify as hearing; to watch and to do the works of the leader in order to qualify as seeing.

If those people placed by God into a specific assembly are not speaking and doing and finding the success of the 72 who were sent by Jesus, then there is no purpose for any type of apostle or prophet because they are not being sent by God and/or they are not speaking for God because they are not facilitating the instruction of the people of the congregation in order that they might receive the revelation of Peter. Most of Christendom are not possessing the Keys to the Kingdom of God. Therefore, most current leadership within the Body of Christ is not fulfilling their mandate and any further discussion of apostles and prophets is meaningless except to glorify the Title and the Office or to feed the egos of the people who are so designated.

We have discussed how the early church was composed and found that our understandings are woefully inadequate. We have discussed one or two ways in which the purposes of God become sidetracked and have found leadership, in general, often mixes their purposes with the purposes of God in order that their own individual purposes might be furthered. We have found that the early church was an extension of the Jewish synagogue for the first 100 years and our understandings of the authority of all leadership except the Temple Leadership appears greatly flawed. We have also found that the sent ones (apostles) who spoke for God (prophet) were itinerant preachers who were accepted as if they were the Lord himself. After listening, then the prophecy (message) of the apostle (sent one) was judged, primarily by the character of the presenter.

It is not the purpose of this paper to declare anything "right" or "wrong". Every form of church government, both before Christ and after Christ has fulfilled God's purposes. Additionally, every form of church government has also failed miserably in fulfilling God's purposes.

Whenever a person is rescued from the "Land of Sin and Death" and placed within a Community of Faith, the purpose of the existing community is to find the gold that is within that new believer or member. God Himself gives that member a greater honor than any of the existing members in order that all might be considered equal. Those of us who are the more acceptable members must always remember we have been given a gift in order that we might serve the lesser. We become the rabbi to that person. He is our Talmidim.

If we are judged as the ancient rabbis of old, how will we fare? Were we able to find the gold that was resident within them? Were we able to ignite a fire and a passion for the Living God that will burn for the rest of his days? Will we be able to teach in a way that the result will be the disciples become teachers? Will they be able to speak in the marketplace that which they have learned? Will they walk in the same anointing that was given to us? Will we be duplicated, some of us duplicated in five others or some in ten others? Or will we declare ourselves great and never duplicate ourselves in anybody?

Finally, the power is given in order that all men may know that He is the Lord and there is no other. The power is given to individuals in order that we might make Talmidim out of all men. Without these goals firmly planted within us, the power and presence of God is being wasted. I can only suggest as a consequence of examining the "purposes" God intends for His people that we "individually and corporately, as the Body of Christ" should attempt to "press in" to God's purpose wholeheartedly. It does not appear that Theological Debate, nor Governmental Establishment should be the focus of our daily lives, nor of our ministry.

BIBLIOGRAPHY

1-Conner, Kevin J.; The Church in the New Testament ;@1982 Sovereign World International, Kent, England

2-THE DIDACHE (or the teachings of the Twelve Apostles); teachings from 100-125 c.e.

3-Arkansas Institute of Holy Land Studies; Jewish Culture I; Lessons 7,8,9 (Lesson Outlines from classes taken at Adat Yeshua; Rabbi Jerry Feldman

4-Gruber, Daniel; Rabbi Akiba's Messiah, The Origins of Rabbinic Authority; @1999 Elijah Publishing, Hanover, NH

5-Gruber, Daniel; Seminar Held at Adat Yeshua in November, 2001

6-Williams, Walter R.; The Rich Heritage of Quakerism; @1962 The Barclay Press, Newberg, Oregon

7-Wilson, Marvin R. ; Our Father Abraham, Jewish Roots of the Christian Faith; @1999, Wm B. Eerdmans Publishing Company, Grand Rapids, Michigan

8-Nicholls, William; Christian Antisemitism; A History of Hate; @1993, Jason Aronson Inc.

9-Kelly, J.N.D.; Early Christian Doctrines; @1960, HarperSanFrancisco

10-Hourani, Albert; A History of the Arab Peoples; @1991, The Belknap Press of Harvard University Press, Cambridge, Massachusetts

11-Dunn, Tracey, Executive Director, Liason International, Rochester, New Hampshire; Seminar, November 2001 held at MSCF, Lawrence, Kansas

A current author, Stanley M. Burgess, in a book purporting to be an authority on the Holy Spirit in the early church, tells us that the people with the most powerful gifting of the manifestations of the Holy Spirit did not understand the "gifting" and were actually in theological error as shown through the manner in which their writings describe the experience.

"For example, the Shepherd of Hermas appears to identify the Son or Word of God with the Holy spirit, ...Such statements are not surprising, however, because the Spirit is still 'a primary fact of Christian experience, rather than a subject for investigation and exact definition" pg. 17

Mr. Burgess tells us several times that the theology of the people who operated in the Manifestations or Gifting of the Holy Spirit was not accurate and they did not understand what it was they were speaking of. Their theology was inaccurate. The early writers did not understand the distinct nature and the distinct differences between the Father, the Son and the Holy Spirit.
The understandings would be developed over the next 450 years, with Augustine being the great theologian of the early church age.

Mr. Burgess then informs us that it was only after the Manifestations and the Gifting had ceased or greatly lessened that the intellectual scholars were able to articulate properly the concept of Trinity and the roles that each part of the Trinity played in the overall workings of the Almighty. I might sum up his arguments as follows:

"When one operates in the gifting, they are not understood. Only after the gifting cease can the theologian actually develop a proper (or improper) theology to describe what did happen, what should happen, and why what did happen does not happen today."

I might suggest that theology has not properly identified what happened, nor will it get us any closer to finding out why it happened, nor will it help us to get any closer to finding the reasons how and why God empowers His people, and would like to once again. Theology describes our experiences and generally concludes that we are okay and here are the reasons why. If Theology would create within us a "crying out" for the Living God, in response to dissatisfaction with our present experience, and/or the knowledge that there "must be more" in the seekers life if "I could only reach out a little more", then my statements might be inaccurate. My experience tells me most "Theology" has sapped us of the fullness God intended and the purposes for which He has chosen to interact with mankind have been lost.

Therefore, in this paper, we will try to identify what God is doing and why mankind generally resists what God is doing. Additionally, what the Historical context of the 5-fold ministry was, and what might be the purpose of the 5-fold ministry; in order to better apply ourselves to those purposes.

POSSIBLE BIBLICAL STRATEGIES TO ACCOMPLISH "HIS" PURPOSE

Explore the prophetic ministry in old and new testament

1 Samuel 10:1-8

One of the common forms the prophetic ministry took might be seen in the example of Saul coming into the company of the prophets. Samuel tells Saul that he will go to Gilbeah of God, where he will meet a procession of prophets coming down from the high places, playing various musical instruments and prophesying. Samuel is told that he will prophesy with them when the Spirit of the Lord comes upon him and

"he will be changed into a different person!"

What are serious Greeks to make of this encounter? I began to wonder what a procession of prophets would look like and sound like! There is nothing in my experience that I can relate to. I cannot picture a procession of prophets being accompanied by various musical instruments giving a Word of the Lord (personal prophecy) to the various individuals whom they happen to come into contact with.

I began to wonder if the people of the town, when they heard the prophets were coming, might grab the women folk and the children and get them inside because the "prophets are coming" Or might they all run out and see if God had a great worldwide ministry in store for them. Possibly, the singing prophets would grab the men, women and children standing by the roadside and individual singing prophets would either sing a prophetic word or speak a prophetic word into them. At any rate, the problem is that this encounter is not an isolated example of the prophetic gifting operating among God's Chosen People.

In the Book of Acts, 19:4-7, the people were filled with the Holy Spirit and began to praise the Lord and to prophesy. In Acts