What is a prophetess? Does the Bible mention any prophetesses?

The Acts of the Apostles in the main confines its narrations to the ministries of the apostles, Peter and Paul, more particularly of the latter. The Epistles bring out the doctrines. Thus the foundation was laid. The prophets are associated with the apostles in the laying of the foundation. We gather from 1 Corinthians 14 the important position they held in the Christian assemblies. A prophet is one who reveals the mind of God in a special way for the moment. A popular notion is that a prophet foretells future events, but this is only a part of his work, and may even be wanting in some cases altogether. The New Testament prophesying is marked by speaking “unto men to edification, and exhortation and comfort” (1 Cor. 14:3).

If we enquire, then, as to the nature of this "prophesying" — a "prophet" was, according to the strict meaning of the word, "one who spoke for another;" and the name was given among the heathen to those who spoke for a god and made known his will to men. It was by no means necessarily in the utterance of prediction properly so called; for this another word was used which the Scriptures do not employ. Even a "poet" was a prophet, as one who spoke for the Muses, thus speaking, as was supposed, under a sort of inspiration, not merely from his own mind. So even Paul speaks of a "prophet" of the Cretans.

Prophets, as the name (prophetes) implies, and as the examination of their ministry throughout the word makes clear (e.g. John 4:19), were speakers on the part of God, who gave out His mind directly from Himself and with His authority, reproving, exhorting, rebuking, instructing, or foretelling the future, as the case might be.

In the N.T. we read that Philip had four virgin daughters who 'prophesied;' and Agabus foretold that Paul would be bound at Jerusalem and be delivered to the Gentiles. Acts 21:9-11. Prophesying is, however, in the N.T. also used in a different sense. The word is from πρόφημι, 'to speak forth,' and a prophet may therefore be described as a spokesman of God. Prophecy of this kind is a gift in the church for the edifying of the saints, bringing God's word with power upon their consciences and hearts. It is the gift of most importance in the church. 1 Cor. 14:1-5, 24, 31, 39; 1 Thess. 5:20.

(2) But there were not only prophets, but prophetesses. Beautiful it is to see that, when it is God's grace that is raising up help, the expression of it will be found in those who in their very weakness will thus be most competent witnesses. There were no priestesses in Israel; nor, saving usurpation, any queens that reigned in their own right, but there were prophetesses. The grace of God did not in the same way regard distinctions such as these. Nay, if the men of Israel failed, the rise of a prophetess might be a more signal rebuke to them — thus Deborah, in the days of the Judges, and others at other times. And if after all there were but few women of this class, we know how slow God's people are to accept the grace which thus visits them in its fulness of blessing. And God's delight is shown in various instances, as in the case of the daughters of Zelophehad, who claimed their portion in Jehovah's land when a weaker faith might have thought it humility to make no claim. The heart that counts upon God's grace, how much may it enjoy of the grace it counts upon! Grace is the same grace towards all, and God answers faith. Alas, we ourselves put limit where God puts none. If we make our portion in the land the whole question, we may hesitate to ask for the needed springs — which Achsah did — to make the very land that is our own, fruitful! Beautiful is the recognition, which even a false prophecy is forced to make, as to the sovereign grace of God in the instruments that it employs. But, alas, even such precious grace as this could find those who would pervert it, and Ezekiel has now to utter Jehovah's voice against the daughters of his people, who prophesied out of their own heart merely.*

The words that describe the conduct of these have been differently interpreted. What was this sewing of cushions upon all arm-holes, and making veils for the head of every stature to catch souls? Many have interpreted these things literally, as magic fillets worn by these women after the manner of sorceresses, to impose upon their dupes, and which perhaps imposed upon themselves also But this seems nothing but conjecture; there is no proof, if it be not in the words before us; and while it is easy to recognize the feminine character of these doings, it is surely not necessary to make them seamstresses for such occasions, nor would it mark them out with any plausibility as prophetesses of Jehovah. On the other hand, we may easily read Ezekiel's language here as figurative. They did in fact, by their prophecies of soft and pleasant things, sew cushions upon the arm-holes, upon which those who listened to them might repose themselves and be at rest; while the veils for the head might, on the one hand, suit what was a mere false humility, and be, on the other, a blinding of the eyes, so as not to see things as they were. These prophetesses sold cheap their sophistries, as Jehovah says, working destruction by them, perverting judgment, so as "to slay souls that should not die, and to save souls alive that should not live." Here again Jehovah must come in to manifest Himself and tear from them the cushions which were upon their own arms also for repose — their false confidence, which infected others. As the constant repetition shows, Jehovah must be and must prove Himself, Jehovah. No lie can avail before Him who is the living Truth, and before whose presence every delusion must at last be broken and pass away; and then what would be the condition of those who had prophesied deceits? Would they catch souls of His people and yet save their own souls alive?

Mary Magdalene and the woman of Samaria have been frequently referred to as having preached before men; but Scripture does not say so. The former was sent by the risen Lord with a message to His disciples (John 20:17). She was not sent to preach or to teach them, but just to carry the Lord's glad message — a privilege of which any Christian woman might be the happy instrument. Likewise with the woman of Samaria; she too was the glad messenger of good news, that she had found Messias at the well! "The woman then left her waterpot," the record reads, "and went her way into the city, and saith to the men, Come, see a Man that told me all things that ever I did: is not this the Christ?" She told to all whom she met of the new-found joy of her heart, which it is the precious privilege of all to do. This, too, is all that can be said of the passage in Acts 2:17-18. The daughters of Israel, Jehovah's "handmaidens," should prophesy, but where? Not in public preaching, certainly, for even "the law" forbade them that.

But is there no other place than a public congregation to utter the praises, the mercies, and the wondrous works of God? The aged Anna was a "prophetess" we are told in Luke 2:36; her prophesying was in serving God, with prayer and fasting, giving thanks and speaking to all that looked for redemption, of the infant Saviour whom her own eyes had beheld in the temple. Elizabeth, "filled with the Holy Ghost," prophesied with loud voice as to Mary, who had come to visit her in her retirement. Mary herself then breaks out in excellent praise to God her Saviour. Hannah, in the Old Testament, gives out, under the Spirit's power upon her, a prophetic song of praise to Jehovah, whose glorious power and grace she celebrates in true prophetic style.

Deborah is described as a prophetess. The study of prophetesses is an interesting study in the Old Testament and in the New. We have not time tonight but we will just mention them.

In Exodus 15, when Moses sang his song of exhortation and joy, we find it is said that "Miriam the prophetess..... took a timbrel in her hand" and she praised the Lord too (vv.20-21). Josiah, wanting to know the mind of the Lord, went to Huldah the prophetess and she very definitely gave the mind of the Lord (2 Ki.22:14, 2 Chr.34:22). It was not a particularly encouraging prophecy because it indicated that the Lord was angry with those who were refusing to obey His word, but there was some encouragement for Josiah, that although judgment was coming, he personally would be spared. We also find in Isaiah 8, the prophetess, the wife of the prophet, she bare two sons whose names represented different phases in the history of Israel. Then we have Deborah, the prophetess, and I think these are the four in the Old Testament who indicate the prophetess character. There is another one, Noadiah, in the book of Nehemiah (6:14), she is linked with Tobiah and Sanballat, the enemies of the truth of God, in their opposition to the man of God and his work.

Wife of Shallum and a prophetess. King Josiah sent to her when a copy of the law had been found. Her message from the Lord was that God would surely bring the evils upon the people according to what the book said, because they had turned to idolatry; but Josiah having humbled himself, the Lord did not bring the evils in his day. 2 Kings 22:14; 2 Chr. 34:22.

A prophetess, the daughter of Phanuel, of Asher, who gave thanks when the infant Jesus was presented in the temple. Luke 2:36. She was one of the godly who looked for redemption in Israel.

One called a prophetess who attempted to terrify Nehemiah. Neh. 6:14.