What is prophetic worship?

Here he would meet a company of prophets, men under the power of the Spirit of God and controlled by His Word; and, as he mingled with these, he too was to be changed from the man which he was, to come under the sway of that mighty, divine energy which controlled them. As we know from many Old Testament examples, it was, alas, possible for a person to come outwardly under the power of the Spirit, and even to be used as was Balaam to be the messenger of God's word, without any saving interest in His grace. There was this in this sign which was to meet Saul, and yet subsequent history shows that he was only an outward participant in this manifestation of divine power.

The prophets were not merely speaking under the power of God, but were accompanied by psaltery and harp; that is, there was the spirit of praise as as well of prophecy. In God's presence there is fulness of joy, and He dwelleth amidst the praises of His people. Thus worship should ever be an accompaniment of prophecy. Elisha, when called upon to ask counsel of God, called for a minstrel, in order that, as it were, his spirit might be fully attuned to the praise of God. We read also of prophesying with harps, where the spirit of praise gives the needed instruction to mind and heart. This would be a reminder to Saul that mere knowledge, even of a divine character, was never to be separated from that priestly worship and joy which cannot be simulated, but flow from a heart that is well acquainted with the grace of God, which alone can empower for true service and testimony.

In 1 Chronicles 25 we have the service of song. "Moreover, David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals." It is called "prophesying" because it so directly brought in God, which is the emphatic meaning of prophesying. "And the number of the workmen according to their service was" — so and so. There were twenty-four courses of the singers. Now, this was another remarkable change. In the tabernacle, song was not the characteristic feature, but sacrifice; but in the temple in the day of glory, the song of triumph is the new and suitable feature. It is not but what the sacrifices abide, as we find; and so they will be on the earth — no longer, as they were, mere legal offerings, but commemorations — commemorations of the great sacrifice, no doubt. God will condescend to use for an earthly people an earthly sign. The heavenly people need none. That is the reason why we have no sacrifices now — because we see what the sacrifice of Christ is in the mind of heaven. We enjoy heaven's estimate of Christ. Hence, as there is no sacrifice in heaven, we have none; but, when the earth comes in, the earthly people will have earthly sacrifices.

It seems that, though there was no woman apostle, women were endowed with prophetic gift (Acts 21:9; 1 Cor. 11:5). It is very clear, however, that they were not to exercise it in the assembly, but in a more private way. In Old Testament times men prophesied in song with harps, psalteries, and cymbals. The sons of Jeduthun are particularly mentioned as people "who prophesied with a harp, to give thanks and to praise the Lord" (1 Chron. 25:1-3). It is more than likely that the daughters of Philip "prophesied" in the same way.

Like the priests and the Levites, the singers were divided by lot, designated by God's free choice. Nothing was left to the will of man: that is of all importance. The Lord's Anointed orders and the Lord decides. As for the Levites, here lots are cast for their charges, “the small as well as the great, the teacher with the scholar” (v. 8).

Moreover, it is under the king's direction that Asaph; Heman, David's seer in the words of God; and Jeduthun prophesy with sacred instruments — whether it be to celebrate and praise the Lord, or whether it be to exalt His power. This is one proof, among many others, that the Psalms are an inspired collection, whose character is prophetic.

The third sign shows the work of the Spirit of God, even in a scene in which the Philistine has his posts at the very hill of God itself. The presence of the enemy at such a place is the sad evidence of the state of things in Israel; but the remedy therefor is not, in the first place, by power, but by return to God and subjection to Him. He must be exalted where He has been dishonored; and this is what the spirit of prophecy does. Saul meets here, therefore, a company of prophets, and their various instruments of music show the joy and boldness that accompany the return of heart to God. How small a thing is the enemy in the presence of God! And this joy in Him is the sure sign of the overthrow of all that opposes itself to Him. Jehoshaphat's singers and trumpeters are in the forefront of the host, and it is to these that the Lord hearkens and gives victory. (2 Chron. 20:22.) What a lesson for the Benjamite warrior, Saul!

The third sign (v.5) was to be at "the hill of God," where the army of the Philistines was then garrisoned. But no suggestion of conflict is made. Rather, Saul would meet a company of prophets coming from the high place, following a band of musical instruments, and they themselves would prophesy. The lesson here is most significant. Though Saul would be required to lead Israel in battle against the Philistines, yet the way of victory is only in giving God His place first. The music is of course symbolical of joyful worship of God, and prophesying is the declaring of God's message to the people where this order is observed, then the victory in battle will follow, for God will have directed the battle. In going to fight against Ammon, Moab and Mount Seir, Jehoshaphat first appointed singers to praise the Lord and beauty of holiness (2 Chron.20:21). This resulted in a resounding victory of Israel. But we read nothing like this in Saul's history in spite of his having this early sign.

On the right hand of Heman and his sons were Asaph and his sons, of the family of Gershom (1 Chr. 6:39). The sons of Asaph were “under the direction of Asaph, who prophesied at the direction of the king” (1 Chr. 25:2). Asaph’s ministry was prophetical, and in its present application brings “edification, exhortation, and comfort” to the saints, for “he that prophesies edifies the church” (1 Cor. 14:3-4). This did not proceed from Asaph, but was under the direction of the king. How blessed when there is prophecy in the assembly of God under the direction of our exalted Head, our Lord Jesus Christ. Where there is true prophetical ministry, that brings the mind of God to the saints, and gives them the sense that they are in the presence of the Lord, there will be a special note of praise, such as is represented by that of the sons of Asaph, who were under his direction.

On the left hand were the sons of Merari, with Ethan as the leader, or Jeduthun as he is called in 1 Chronicles 25:3, “who prophesied with a harp, to give thanks and to praise the Lord.” Thanksgiving had its own place in the service of song under David, and it mingled with the praises of Jeduthun and his sons; and the giving of thanks should have a very real place in the praises of the saints today, even as exhorted in Colossians 1:12, “Giving thanks to the Father, which has made us meet to be partakers of the inheritance of the saints in light.” Many other Scriptures of the New Testament show the prominent place that thanksgiving has in the assembly of God.

Nonetheless, the confusion caused by this unholy alliance between the two kings, is so great, that Elisha is hampered in discerning the mind of the Lord. Hence he calls for a minstrel. His mind must be diverted from all that is around him, and put in touch with heavenly scenes to know the Lord's mind. No minstrel was needed to condemn the apostate king of Israel, nor rebuke the folly and weakness of the king of Judah; when, however, it is a question of discerning the mind of heaven, then at once there is the need of the minstrel. The man of God must have his mind diverted from the utter confusion around, the destruction with which God's people are faced, and the consequent distress into which they are plunged. He cannot learn the mind of the Lord by dwelling upon the sorrowful circumstances. He is not indifferent to them; he does not ignore them; but if he is to learn how the Lord would have him to act he must be lifted above the distressing circumstances of an earthly scene into the serene calm of that heavenly scene into which Elijah had ascended, and from which Elisha had come forth to minister the sovereign grace of God in the midst of a ruined people.

In our own day, do we not at times need the minstrel — or that which the minstrel signifies? Are we not often faced with circumstances in which the evil is so apparent that it is easily detected, and condemned without any great call upon our spirituality? To discern, however, the mind of the Lord in the circumstances, demands far greater spirituality. For this we need to have our spirits withdrawn from the things of earth so that, undistractedly looking to the Lord, we may be able to see the condition of His people as He sees it, and thus gain His mind. The fact that it is easy to expose the evils that afflict the people of God, but difficult to find the remedy, only proves how much we need the minstrel — the abstraction of spirit from the confused issues amongst the people of God, that will alone enable us to learn the mind of the Lord.

But though he can both feel the desolation of Israel, and recognize the remnant, he finds that he is not in a moment ready to enter into the mind of God concerning a state of things so discordant to the spiritual mind. He must pause and send for a minstrel. "And it came to pass when the minstrel played, that the hand of the Lord came upon him." That is to say, his mind must be diverted and separated from the confusion and despair around him, before it could be duly in tone to be used of the Lord. His ministry was from above, and therefore, whenever there was danger of his falling into the current of things down here, it was necessary that he should be not only diverted from it, but so guided in the midst as to be free to receive and convey God's mind and purpose. Music is used to accomplish this in the soul of Elisha; and the effect produced typifies that calm, unperturbed state of mind in which one must be to receive the mind of God above and beyond all that is passing around. If I would know that which is above, even the counsel and mind of God, I must in myself be calm as to the circumstances around me; otherwise I shall not be able to see and act on it. In prayer we learn it, and know what practical and necessary discipline it effects for us. Elisha had now properly commenced his public ministry amid the apostasy. Hitherto he had been the minister of grace and judgment in a more private way; but now, the widespread moral desolation of Israel is before him, and be learns to be calm in the midst of it, ere he announces the signal interposition of God on behalf of His people. This is education of the utmost importance. A great moment is it to the soul when it can stand still and see the salvation of the Lord; and especially so with Elisha; for we must again remember that he comes in contact with the ruin and destitution of Israel, after having started from the glorious manifestation of God's grace. He had seen first what God is, and now he is learning down here how ruined and necessitous are the people of the same God, because of their apostasy and unbelief. And it is in meeting these varied distresses of God's people, and being exercised in his own soul as to the way God would meet each, that he himself is enlarged in the power and resources of God.

Along with this, no doubt, the state of Israel, terrified by Philistine masters, was truly deplorable; but what of that if faith wrought? Circumstances should never frighten the believer. The question then was whether God was the God of Israel? and as far as His people were concerned whether they had faith in Him? Now this we may see here — the three men going up to God to Bethel before the token of the condition, the practical condition, of Israel at this time; for this was a fresh point. "After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy." (Ver. 5.) What an encouragement to one who could hear according to God! The worst of times to faith only the more calls us to make melody to Him. There was no lack of the testimony of joy and praise in these prophets, and yet God would have His people fairly to confess the circumstances. There is no good to be had by blinding ourselves to the actual condition whether it be of the church now or of Israel then. It is always right, wise, and lowly to own the truth.