The word "prophet" is frequently understood in far too limited a sense. It is commonly restricted to the one function of predicting the future. But, if we may venture to coin words in order to bring out points of differences, there are three main ideas involved in the title "prophet." (1) A _for_-teller; one who speaks _for_ or instead of another, especially one who speaks _for_ or in the name of God; a Divine messenger, ambassador, interpreter, or _spokesman_. (2) A _forth_-teller; one who has a special message to deliver _forth_ to the world; a proclaimer, harbinger, or herald. (3) A _fore_-teller; one who tells _beforehand_ what is coming; a predicter of future events. To be the bearer or interpreter of a Divine message is the fundamental conception of the prophet in classical Greek; and to a large extent this conception prevails in both the Old and the New Testament. To be in immediate intercourse with Jehovah, and to be His spokesman to Israel, was what the Hebrews understood by the gift of prophecy. It was by no means necessary that the Divine communication which the prophet had to make known to the people should relate to the future. It might be a denunciation of past sins, or an exhortation respecting present conduct, quite as naturally as a prediction of what was coming. And in the Acts and Pauline Epistles the idea of a prophet remains much the same. He is one to whom has been granted special insight into God's counsels, and who communicates these mysteries to others. Both in the Jewish and primitive Christian dispensations, the prophets are the means of communication between God and His Church. Eight persons are mentioned by name in the Acts of the Apostles as exercising this gift of prophecy: Agabus, Barnabas, Symeon called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, Judas, Silas, and St. Paul himself. On certain occasions the Divine communication made to them by the Spirit included a knowledge of the future; as when Agabus foretold the great famine (xi. 28) and the imprisonment of St. Paul (xxi. 11), and when St. Paul told that the Holy Spirit testified to him in every city, that bonds and afflictions awaited him at Jerusalem (xx. 23). But this is the exception rather than the rule. It is in their character of prophets that Judas and Silas exhort and confirm the brethren. And, what is of special interest in reference to the prophecies uttered over Timothy, we find a group of prophets having special influence in the selection and ordination of Apostolic evangelists. "And as they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul, for the work whereunto I have called them. Then when they had fasted and prayed and laid their hands on them, they sent them away" (xiii. 2, 3).