What is God doing in the USA today? with John Paul Jackson

Voice of the Prophets 2013 John Paul Jackson 

Believing God, by RT Kendall

Not all Christians believe as I do – in “once saved, always saved”. I have written a book on it – not to convince people but to assure those who want to believe it but are afraid it’s not true. I can tell you: it’s true.
I have not always believed in once saved, always saved. I was brought up in a church that not only believed the opposite. They even taught that the doctrine of eternal security was “born in hell”. (Never mind that they sang “Amazing Grace” all the time, overlooking the fact that John Newton the Calvinist believed in once saved, always saved!). What changed me: a supernatural encounter with Jesus Christ driving in my car on October 31, 1955. I was a student at Trevecca Nazarene College (now University) and pastor of the Church of the Nazarene in Palmer, Tennessee. The person of Jesus appeared before me as if before my very eyes although I know now it was a vision. But he was more real to me than anything around me. An hour or so later I entered into a rest of soul that I did not know was possible in this present life. Such peace. Joy. Assurance. Assurance? YES. I was given what I would absolutely call an infallible assurance of my salvation. I knew then (57 years ago) I could never be lost. People around me said, “You will change your mind about that”. I knew then I wouldn’t and I never did.
Why am I telling this to you? Two reasons: (1) Hebrews 11 – which I have been focusing on for a while – describes people who were not only saved but came into their inheritance. (2) All the Scriptures people use to refute eternal security refer not to losing one’s salvation but losing one’s inheritance. Every single one of them. Do not be discouraged when you read 1 Corinthians 6:9-11, Galatians 5:4 or Hebrews 6:4-6 and think you can be lost and go to Hell after being truly saved. Not one of these refer to salvation but inheritance.
You will not be totally free to pursue God’s best for you as long as you think you could lose your salvation. “Christ has set us free” (Gal.5:1).
RT
You can read much more about this in my book: Believing God available at a discount for this month.

The Baptism of John from a Jewish Perspective, Part 3

Isaac & Jesus

As mentioned previously, Isaac the son of Abraham nearly died at the hand of his father, Abraham in Genesis 22:

⁶And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

 ⁷And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?

 ⁸And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

 ⁹And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

 ¹⁰And Abraham stretched forth his hand, and took the knife to slay his son.

 ¹¹And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

 ¹²And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

 ¹³And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

 ¹⁴And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

 ¹⁵And the angel of the LORD called unto Abraham out of heaven the second time,

 ¹⁶And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:

 ¹⁷That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

 ¹⁸And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. (KJV)

Isaac was spared, but God always intended someone to take his place. Jesus was a direct descendent of Abraham through King David, on his mother’s side. The father of Jesus is God himself, Abraham’s best friend. This would be the same God who orchestrated the promise of Genesis 22, which means that one day, God would provide a way for the promise to ultimately come to fruition. This meant that someone was going to have to be sacrificed on Mount Moriah.

Before that could happen that someone, Jesus, had to be anointed in such a way that he could take Isaac’s place as the firstborn son of Abraham. And guess what? That’s what John did!

What was the baptism of John? What was it specifically that he was doing at the Jordan River?

Next time...when Pagans convert to Judaism...

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The Baptism of John from a Jewish Perspective, Part 2

And in case you didn’t know it, there were three doors to the Temple and each of them had a name. As the priest entered the Temple he entered them in succession:

1.       The Way

2.       The Truth

3.       The Life

Zechariah had entered “The Way” and was considered righteous along with his wife. He had also passed through the door known as “The Truth” and was considered blameless. Now he was standing before the door known as “The Life.” Zechariah was told that his son would prepare the Way of the Lord, which is exactly what his “fruit” later did according to Mark 1:3, “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight!” In other words, John would prepare a people to enter the gate known as “The Way” which would later be revealed to be belief in the person of Jesus himself.

Until John as the Legitimate High Priest of Israel, baptized Jesus, no man or woman ever born was able to enter through the door known as “The Life,” except for the High Priest of Israel. Once baptized and then anointed (the Holy Spirit descending as a dove, Luke 3:22), Jesus was the only person in history authorized to enter that door without the fear and very real threat of death.

But there is more…

The Parallels and Counterpoints Between Abraham & Zechariah, Sarah & Elizabeth, John & Jesus

Abraham & Sarah were old and unable to have children. The first child they did have was the one through whom the promise of redemption would ultimately come. Zechariah & Elizabeth’s were likewise unable to have children, but when they finally did that son was to be the one by whom Messiah would be revealed to the world. Abraham was tasked to pass a test of faith by offering his son Isaac to God as a sacrifice (Genesis 22). Isaac was spared death by Abraham’s faith. Sarah laughed at the idea of having a son as an old woman. Elizabeth hid from sight at her pregnancy and John was filled with the Spirit of Life from conception. Elizabeth was also filled with the Spirit of God upon the arrival of Mary, mother of Jesus to her home.

John, inheritor of his father’s Priestly Office and runner-up to the High Priest, had the authority of the High Priest’s office, but more than that, he was also a Prophet. As Jesus stated it, “For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.” (Luke 7:28)

What Jesus was explaining is that John is an Old Testament Prophet and in fact the very last of those Prophets, yet the greatest of all of them. The phrase Jesus used can also mean that the power and authority of all the Old Testament Prophets from Enoch to Elijah, David to Zechariah and Daniel to Malachi was upon John! This is why Jesus could say, “And if you are willing to accept it, he is the Elijah who was to come.” (Matthew 11:14)

Jesus took this a step further; stating that even so, “even the least in the Kingdom of God is greater than he.” Meaning that believers in Jesus, who follow Messiah through the door known as “The Life” are greater than John!
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Biblical Principles Concerning Ethics and Protocols Relating to New Testament Prophetic Ministry

Original: http://files.streamsministries.com/website_pdf_info/Convergence-Principles-and-Protocols.pdf?utm_source=MailingList&utm_medium=email&utm_campaign=2011+Convergence+Findings

Biblical Principles Concerning Ethics and Protocols

Relating to New Testament Prophetic Ministry

Originally compiled by John Paul Jackson and Marc Dupont

Editing team: John Paul Jackson, Marc Dupont, Loren Sandford,

John Sandford, Jim Goll and Bobby Connor

The Preamble

Within the contemporary church the term, “prophetic ministry,” can mean a great many things.  

Therefore we have attempted to outline a brief description of biblically based values and practices 

for New Testament prophetic ministers and prophets. The following are intended primarily for those 

called to trans-local ministries to the church at large. However, we also acknowledge many of these 

principles can be applied to individuals whose prophetic work does not extend beyond their local 

church. 

Some persons labeled as “prophets” may be more accurately categorized as “prophetic ministries.” 

While they may minister to the church at large, they primarily operate within the occasional “charisma” 

gift of prophecy. Others are called to bear the ministry of a prophet consistently as a primary calling.  

An established prophet will not only operate in the gift of prophecy, but will carry seasonal prophetic 

burdens and messages from God the Father to the wider church, and sometimes even to nations. His 

or her emphasis may be much more “the word of the Lord,” as opposed to “words from the Lord.” 

They may, at times, even give a prophetic rebuke or warning to the church, which should always be a 

message of grace, postured within the Father heart of God.

Our heart in preparing and submitting these values is neither to police, nor to correct any known 

individuals or situations. Rather, we are simply endeavoring to articulate biblical standards that can 

help ensure long-term fruitfulness both for prophetic ministries and the recipients of those ministries. 

Revelation 19:10 states: “The testimony of Jesus is the spirit of prophecy.” Therefore, we wholeheartedly 

believe that the overriding theme, goal and vision of any biblically based New Testament prophetic 

ministry should be to make known the Person and ways of Christ Jesus. And while a prophetic 

ministry may often be accompanied by revelatory words, signs and wonders, healings and miracles, 

a true prophet will always seek to champion the Person of Christ, the gift-giver, more than the gifts. 

Because God’s will is for each disciple of Christ to be conformed to the image of Christ, we believe, as 

well, that God calls those who represent His will, voice, and ways to be living testimonies of Christ-like 

integrity, lived out within the context of healthy relationships that provide accountability. 

The goal of our presentation is Christ-like love and service from a pure heart. We do not present 

these principles and protocols from an assumed posture of authority or elitism. The spirit in which 

we present them is two-fold; Firstly, we desire to offer this as an appeal for Christ-centered unity 

of purpose among current prophetic ministries. Secondly, we wholeheartedly desire to see our colaborers bear witness to who Jesus is in every facet of ministry as they seek to prophetically serve the 

Body of Christ. 

pg 1Biblical Principles Concerning Ethics and Protocols

Relating to New Testament Prophetic Ministry

I. Concerning Beliefs and Practices 

1. The Bible, as the perfect revelation of Jesus and the infallible word of God, is the absolute 

standard for weighing and assessing all revelation (2Timothy 3:16, Col 2:18-19, John 

1:14).

A. While I treasure spiritual experiences from the Holy Spirit, I will not place 

subjective experiences and discernment above the Bible (Rev 19:10; Col 2:18-19). 

B. I will not allow my emotions or pride to rob me of utilizing the Bible as my standard 

for weighing a revelation and any interpretation I may attach to a revelation.

C. I will always speak a Bible-centric message. 

D. I will seek to draw all who hear me toward a greater relationship with the Father 

through Jesus, and to make the name of Jesus known in a biblical way.  

2. God values His Word as the expression of His name and nature (Psalms 138:2). Therefore, 

we hold truth as a necessity in prophecy.

A. I will always try not only to speak truth, but to speak prophetic words in a way 

that reflects the loving heart of God.

B. I will determine to always lovingly speak prophetic correction in such a way as to 

avoid condemnation toward those who receive the prophetic word.  

C. I will intend to always communicate hope for change through the transforming 

power of Jesus.

D. I commit to reflect the nature of my God by loving people more than my gift. 

E. Prophecy is a word from God.  I will try to speak it with both humility and 

confidence. 

F. While fearing God, I will not fear man. Whenever God directs me to release 

revelation I will not hold back through fear of man, fear of offending those with 

whom I am in relationship, or fear of losing popularity and/or opportunities to 

minister (Galatians 1:10, Proverbs 29:5). 

G. I commit to God’s call on my life to proclaim the ways and will of God ahead of the 

“success” of my ministry in the eyes of man or the church.

pg 2

3. I believe that prophetic accuracy is essential. I believe that the method and manner of 

delivery (the heart) of a prophecy is also important.  

A. I understand that voicing words from God is a responsibility not to be taken lightly. 

I aspire to have 100% accuracy in all I say. 

B. I will admit when I am wrong and take steps to acknowledge, repent and make 

restitution for my error in a prophecy or its delivery, in a manner appropriate to 

correct the error and the reason for the error. 

C. Repentance and restitution must also be appropriate to my sphere of influence 

and the scope of the prophetic word (Psalms 138:2).

4. If I do give an errant prophecy, I commit to full repentance. This will include:

A.   An apology. If I gave the prophecy to a private party, my apology must be to that 

party. If the prophecy was given to a group such as a church or the public, the 

apology must be given to that group.

B.    Biblical repentance does not mean saying, “I’m sorry” only to God, but also to those 

I have hurt. Most importantly, I must communicate that I am deeply concerned 

about the harm I have done or the hurt I have inflicted, and I will do whatever else 

is needed to help heal the wounds I have caused.

C.    With the help of wise counsel, I will seek to find if there is anything in my heart 

that caused this error, and deal with it through confession, repentance and action.

D.   I commit to continuing in accountability to a safe and loving authority whom I 

believe will support me and help me walk in integrity. I will not remove myself 

from this process even if painful to me and/or it seems that those to whom I am 

accountable are not treating me fairly. 

E.    I believe there are consequences to all actions. If my error is particularly serious 

or repeated, I will be willing to take time off from prophetic ministry until I and 

those in authority over me have discerned that I am ready to resume ministry.

5. Concerning supernatural manifestations, I will not substitute the seeking of angels, angelic 

activity, or other supernatural manifestations, over the seeking of God, His presence, and 

the truths contained in Scripture. The source of all truth is the Holy Spirit (2 Cor. 11:14; 

Col 2:18-19). 

A. I believe that the character of Christ in me is more important to the Kingdom than 

my gift. It is the application and manifestation of God’s Word in my life. 

pg 3

B. I will not fall prey to idolatry by seeking to generate, initiate or exaggerate 

supernatural manifestations, no matter what may be expected by the church 

culture in which I speak.  

C. Likewise, I endeavor to allow the Holy Spirit to initiate how and when He releases 

supernatural manifestations and/or ministry through me.

D. If God does speak to me through angels, or causes certain manifestations, or gives 

particular types of revelation, I will communicate what I hear and see only as God 

directs. I will do so without elevating myself, my experience or revelation in any 

way that might detract from the Person of God Himself.

6. Understanding a prophetic word is vital to its implementation.  Therefore, I commit to 

being open to discuss, with appropriate leaders within the Body of Christ, the prophetic 

words I receive and interpretations of those words.  I will endeavor to do so because 

prophetic gifts are given to serve the people, not to promote the one who prophesies. 

7. Words from God should encourage, train and equip the Body of Christ to conform to the 

image of Christ (Ephesians 4:11-16). I will endeavor to always help the Body of Christ 

perceive the Person of Christ more clearly and to hunger for Him and His ways (Col. 1: 

8-10, Eph. 1:17-18).  

8. Ephesians 4 ministries are to equip the Body of Christ to receive, develop and mature, 

rather than to cultivate an audience of spectators for our gifting. Thus, we hold in high 

regard the priesthood of each believer in Christ (1 Peter 2:5; Romans 8:14; Isaiah 61:6).

A. I commit to preaching sound doctrine rather than dividing the Body of Christ 

through non-scriptural doctrines designed to amaze my audience and develop a 

following (2Tim 4:3-4).

B. I will not use the gift God has given me in a reckless manner that might cause 

others to stumble or misunderstand God and His ways (Jer. 23:32).

C. I commit to help Christian leaders and trainers discern between the operation of 

God-given spiritual gifts and human psychic abilities (Daniel 2:27-28; 4:8-9). 

D. I commit to help train the Body of Christ to discern between true, Holy Spiritinspired revelation and mere human intuition, New Age pseudo-spirituality or 

psychic abilities (1John 4:1).

E. I will intentionally try to communicate revelation and the interpretation of 

revelation in ways that encourage, strengthen, and comfort the recipient(s) of the 

word (1 Corinthians 14:3).

pg 4

F. I will seek to avoid prophesying anything that controls or manipulates the lives 

of others. 

G. When giving a prophetic word, I will seek to always encourage hearers to 

biblically and prayerfully weigh it rather than to take it without consideration (1 

Corinthians 14:29). 

9. I commit to help train the Body of Christ to discern between genuine encounters with God 

and other pseudo-spiritual experiences, as well as to help the Body of Christ understand 

the various degrees of revelation and their relative levels of importance.

10. I commit to refusing to prostitute the revelatory gifting God has given me by attaching a 

fee to a prophetic word* (Micah 3:11).

A. I will not use a prophetic word or prophetic ministry to manipulate people to give 

financially to me, and or the ministry I lead (2 Peter 2:15). 

B. I will not lead people to believe that the prophetic word will be triggered or 

influenced by a gift.

*Accepting honorariums, gifts or travel remuneration is acceptable.  This is different 

than prophesying for an agreed amount of money, and is equivalent to a pastor 

receiving a salary.

II. Concerning My Life in Representing Christ Jesus Prophetically

1. I commit to living, modeling and championing the character of Christ. I believe Christ-like 

character to be more important than operating out of gifting  (2 Cor. 7:1). 

A. I choose to consistently promote and model the ways of Christ more than simply 

communicate revelation. 

B. When it comes to representing Christ Jesus, I believe that I not only have a message, 

but that I am the message. 

2. I believe that wisdom from above is “reasonable and peaceable.” I will place high value on 

Christ-like humility, and shun prophetic arrogance (James 3:17). 

pg 5

3. I commit to having an accountability group in place to whom I will hold my lifestyle, 

marriage and ministry accountable.

A. I commit to living a life free of substance abuse, love of money, extra-marital sex, 

pornography, pride and unforgiveness/bitterness. 

B. I commit to living out God’s high value of love and covenant emotionally, spiritually 

and physically with the “spouse of my youth,” to the best of my ability. 

C. I will guard my heart and make a covenant with my eyes not to look upon another 

in a lustful manner.

4. I commit to being free from both the love of money and the love of appearing successful in 

the eyes of man. I commit to choosing venues to host my ministry, based on the leading of 

the Holy Spirit as opposed to the size of the crowd or financial remuneration. 

5. I commit to being not only a person of prayer and worship but a continual student of the 

Bible and the ways of God.

6. I commit to honor the Lord by honoring and strengthening His delegated authority in the 

Body of Christ.

A. I will honor and strengthen local pastors and church leaders as God’s-appointed 

shepherds and gatekeepers for their local congregations.

B. I will not usurp the authority of the local leadership in the Body where I am called 

to speak.

7. I commit to perceiving myself as a servant to both the church at large and the local church 

as God gives me opportunity. 

A. I will not view congregations and other ministries as mere platforms, or tools to 

facilitate my vision and calling. 

B. I will not steal another leader’s people or leadership in order to build my ministry.

8. I commit to financial, ethical and moral purity, and will not use the Body of Christ to 

advance my ministry nor build my own empire. My endeavor is to imitate Jesus’ example 

of servanthood, and only do as I see the Father doing.

pg 6

III. The Nature of Authentic Prophetic Ministry

• Bible-centric —Bear/bare witness, expose, declare and establish the truth of Scripture. 

• Salvation-centric – Declare, teach and demonstrate the gospel of the Kingdom of God with 

signs and wonders following (Mark 16:20).

• Jesus-centric – Edify, comfort, encourage and exhort believers and the church in the way 

to Jesus as well as the way of Jesus. 

• God-centric - Demonstrate in word, deed and manner the character of the Father:  love, 

righteousness, justice, compassion, mercy, majesty and holiness.

• Sovereignty-centric - Bring glory to God alone.  His name, His acts, and His Glory are 

inseparable. He exercises His will through His Omniscience, Omnipotence, Omnipresence, 

Immutability and Eternality, as He chooses.

pg 7