Jeremiah Johnson

Walking in the Prophetic Anointing (Part 3)

I. The Office of the Prophet

There are individuals who operate in the _______________ and then there are
_______________ who have been tried, tested, and tempted over a period of years and
have been found to be trustworthy, full of character, and accurate in their delivery. Those
who operate in the gift of prophecy find their foundation in 1 Corinthians 14, but those
who are called to the office of the prophet find their foundation in _______________.

Just because an individual prophesies does not make them a prophet. There is a
___________ that every prophet of God will be taken through in order to fully mature
and develop their gifting and character. It typically takes _____________ years for a
prophet’s call to be fully developed and this is with proper fathering and discipling
involved. The need to be called a “prophet” or referring to oneself as “prophet so and so”
is an immediate red flag.

A. The Training Ground

The ______________ is the training ground for every true prophet of God. It
destroys fleshly ambition. It wrecks the need to be seen. It teaches humility in
ways that none of us can teach ourselves, destroying every fleshly confidence in
self until nothing remains but a purified hunger for the Lord Himself.

It is in the wilderness where authentic prophets find their voice. They learn how
to die to pride and arrogance and become dependent upon God for everything.
Taking up the cross and following Jesus is center stage in the wilderness.

II. True Prophets

There are distinctions and clarity that must be brought to the prophetic ministry. Here are
5 earmarks of true prophets:

A. A true prophet is committed to consistently _____________ and ___________

man-made structures and religious traditions out of a deep love for God and for
His church. (A true prophet's ministry will appear at times very confrontational
and critical of existing church structures that have become or are becoming
obsolete, irrelevant, and a great hindrance to the Spirit of God.)

B. A true prophet is a blessing to apostles and helps them from becoming rigid,
legalistic, controlling, and authoritarian. (Prophets are called to keep apostles
from functioning from the position of the "letter that kills" and move them to the
place of "the Spirit that gives life." Prophets must work closely together with
apostles so that blind spots can be revealed.)

C. A true prophet is a ________________ of the church from unhealthy and

 unbiblical ______________ that will constrict movement and hinder growth.
(Prophets believe that the church is a living organism, not an organization and
they will tangle with church leaders who constrict the freedom of the Holy Spirit.)

D. A true prophet is dedicated to ______________ prophets and specifically

warning the church of those voices who tell people living in sin that God is at
peace with them. (True prophets absolutely loathe individuals who use their
gifting in order to benefit themselves for carnal desires and sordid gain.)

E. A true prophet is the ________________ of the body of Christ. Prophet's help

the church "see" what is coming and feel deeply moved to prepare themselves and
others for the days ahead. (True prophets live ahead of their time and are plagued
by constant frustration that the people around them have not partnered with the
revelation they are releasing.)

III. False Prophets

False prophets are going to ____________. They intentionally lead the people away from
the Lord. Inaccurate prophecy is not necessarily an indicator of a false prophet, but rather
could be a sign of immaturity and lack of development. Here are 3 signs of false
prophets:

A. False prophets are messengers who preach peace and prosperity to a generation
living in sin. (Jeremiah 6:13-14)

B. False prophets strengthen the hands of evildoers and walk in falsehood by not
declaring that people must turn and repent from their wickedness and sin.
(Jeremiah 23:14)

C. False prophets discourage holy and righteous living and encourage the wicked
not to repent of their sins. (Ezekiel 13:22)

IV. Types of Prophecy

There are two types of prophecy that exist that help define the function of those who
operate in them. They are ________________ prophecy and ______________ prophecy.

A. Spontaneous Prophecy

All believers are capable of prophesying on a spontaneous level, particularly in

small group settings and even in worship. Paul addresses this gift in 1 Corinthians
14:1-5. The saints can bring edification, exhortation and comfort to the body of
Christ on many levels.

Spontaneous prophecy rarely _____________people (it shouldn’t) and it finds its

roots in encouragement and blessing. Spontaneous prophecy can be given by
individuals who are not prophets of the Lord, but who are simply exercising the
momentary gift of prophecy. On the other hand, revelatory prophecy can be
given only by prophets themselves. While prophets can operate in both
 spontaneous and revelatory prophecy, ordinary believers who operate in the gift
of prophecy are limited to spontaneous prophecy.

B. Revelatory Prophecy

Spontaneous prophecy is a valid and intricate part of church life, but revelatory
prophecy goes much deeper. Revelatory prophecy is born in the place of
___________________. It then requires days, weeks, and even months of careful
prayer and meditation before it is released.

Revelatory prophecy by nature is simply too ________________, too

________________, and too _______________to be delivered on a whim. If you
asked a prophetic voice in America when is the last time that they went on an
extended fast before releasing the “word of the Lord” what would they say? If you
asked them when is the last time you didn’t just receive a “word” and then
immediately shotgun it out on Periscope, Facebook, or Twitter, what would they
say? Would it be too extreme to say that there is more spontaneous prophecy
being released to the body of Christ than revelatory prophecy?

Revelatory prophecy often calls for ______________ and warns of the

consequences if the word of the Lord is ignored. Words of warning are the Lord’s
last real attempt to keep us on track or restore us to the right path. Prophets cannot
give revelatory words with the same freedom as they do spontaneous words.

V. Church Leaders Working with True Prophets

There must be __________________ relationships between prophets and the shepherds
of the flock (pastors) so that revelatory prophecy that releases direction and
correction can be received and bear forth much fruit. Revelatory prophecy must
______________________ be given spontaneously in corporate settings.

A. Church Leadership Handling Directive Prophecy

As prophets follow _______________________ for handling directive words that the
Father gives them for the local body setting) it frees shepherds to judge and
weigh the word in a proper manner rather than being on the defensive.
_______________________ must be developed to bring a directive word from the
Lord to the body.
When leadership believes and endorses the directive word that the prophet
or prophets have given, it is wise to call an extraordinary meeting of all the
leaders in the church. Gather the core leaders and ministries and spend an
evening unpacking the word. Worship together and then give the word. Let
the leadership know that you have judged it, prayed over it, and are not
presenting it to them to consider. Questions are asked and answered,
implications are considered. After that, the word can be presented to the
entire body. Delivery of a word must be seen as a ______________________________
to seeing it fulfilled!

 B. Church Leadership Handling Corrective Prophecy
The same protocol for directive words must be followed by the prophets if
words of correction come forth. Corrective words need to be submitted to
the leadership for careful prayer and judging. If this process has been
followed and the word of correction is received as from the Lord, then again
core leaders need to be invited to a meeting and be given time to pray over
the word themselves. When the corrective word is seen as true and tested,
then it can be given in a public setting by the prophetic person or the
leadership of the church.
It is important to discuss what should be done if words of correction,
judgment, or rebuke come out in a public meeting. In other words, what
does a shepherd do when proper protocol is ___________________ for these types
of words?

One option is to draw no attention to the event at that time. It may just be
best to keep the meeting flowing and talk to the person in private. The
second option is that if the situation warrants, one might have to make some
comment or observation. It could be as easy as saying “moving on” or saying
“thank you” and “we will consider it.” The last and third option is to be given
no other alternative than to publicly rebuke the person who gave the word. It
is imperative to remember that shepherds do not have to prove their
authority in these moments but rather _______________________ in a loving
manner.
A rebuke can be “I do not bare witness to that word. It is not the voice of God.
I believe that is your opinion. I would be happy to chat with you about this at
a later time.” Then move into a song or the next order of service.

C. Establishing Protocol
Shepherds must ___________________ and ____________________ within the local
church for prophetic ministry that comes forth. It is the role of the Shepherds
in the local body to provide proper _____________________ and a _________________
for the flow of the Holy Spirit in public meetings.
Shepherds must teach the flock from the word of God how prophecy should
operate. 1 Cor 14 sets simple guidelines such as “you may all prophesy” but
“you cannot prophesy all at the same time.” This will free the shepherd from
any form of ______________________ or ____________________ in public meetings.
The prophets then assist the shepherds in meetings by facilitating the Spirit
and asking people to share potential prophetic words through them rather
than placing a burden on the shepherd during the meeting.