When we first became Christians, we spoke up until that time the destructive word. This is opposed to the creative word of God.
When God spoke the word, "Let there be light," it was by the creative power of God, this all-power manifested in a single word, a creative word, that made it be.
When he spoke of the moons, stars, and other heavenly bodies, for them to be, they were.
All that is was brought about by His creative word, and will never cease to be, until He says for it to not.
When He severs the continued creativeness, then that thing fails into the darkness of non-existence.
Prior to now, we have seen this creative word of God as a unique thing, but I bear witness that the prophets share this creative word.
What we are told of our tongue in the Proverbs is that, "Death and life are in [reside in] the power of the tongue, and they that love it shall eat the fruit thereof. When we operate at the full prophetic level when the full Spirit of God manifests in this world, which is not for now, but in a short while, we as prophets will speak to our own Ananias and Sapphira and they will fall out. Under this anointing, calamities shall follow and judgments the likes of which have never been seen before.
The destructive word on the other hand is what the Proverbs refers to. We are all as partakers of the Tree of the Knowledge of Good and Evil more than qualified to speak every destructive word known to man or yet foreseen by him. We might pronounce curses as if they were nothing, call anathemas upon our every neighbor. James says, "Even so the tongue is a little member, and boasteth great things..," he says of this destructive word. "...Behold how great a matter a little fire kindleth."
Yeshua warned, "That which cometh out of a man, defileth the man. For from within, out of the heart of men proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness, all these evil things come from within, and defile the man."
Some of our secular thinkers speculated that the origin of works was that we had first conspired to do it. That we then spoke of the coming of the doing it, telling our spirits of our plans for wicked works. And that finally we did it. Secular thinkers see that the destructive word the prophets and Yeshua warned us of is the first step into committing evil. The Psalms says, ".. their throat is an open sepulchre, they flatter with their their tongue."
The destructive word defiles. One of my favorite bands' singer wrote, "Point the finger, but its on your head." Another line has been used saying when you point the finger, three more point back at you.
When you pronounce a curse with your mouth, you curse your own self.
As the creative word that God spoke, God has also entrusted some of us with the creative word. James says "...you have not because you ask not". Yeshua tells us in Luke, "Ask and it shall be given you, seek and ye shall find; knock, and it shall be opened unto you."
That thing we ask must be on one condition I John says. "And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us."
Yeshua also prayed in the Garden of Gethsemane, "...nevertheless, not my will, but your will be done."
So we pray that we may enlightened as to his plans, "I know the plans I have for you, saith the Lord..."
Praying that his will be done is the example in the Pater Noster the Lord gave, "...thy will be done, on earth as it is in heaven."
These are not creative words, but this is a framework for us to now discuss what the creative word is.
A prophet when speaking under inspiration and under full conviction may speak the creative word. Notice here that the result may be destructive but it is a word that creates what the word itself proclaims to be. It says for it to be, and it is.
Peter spoke the creative word to Ananias. Later when Sapphira came in, he said, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out."
Jeremiah in 2 Kings relates how Elisha, an older man with baldness was being cursed by many dozens of children (or youths is the appropriate term), saying, "Go up thou bald head, go up thou bald head." The youths had witnesses Elijah being carried by a chariot of fire into the heavens and mocking this providential act of God mocked Elisha telling him to go and do likewise. Elisha then spoke a curse of the Lord onto the children and there came forth "two she-bears and they tare forty and two of them." That is, they slaughter forty-two youths.
Who may call God unto repentance?
In Amos, God gives Amos a vision of destruction, how He would judge godless Israel. But Amos intervenes saying, "O Lord God, forgive, I beeseech thee..." and the Lord repented. Showing Amos a second judgment, Amos intervenes again, crying, "O Lord God, cease, I beeseech thee..." and the Lord repented. The Lord offers a third alternative of judgment which seems satisfying to Amos, or he simply ran out of the get out of jail free cards or the grace to say any more. Also, the judgments seemed to be getting worse and Amos was getting in over his head and needed to get out.
Amaziah, greatly distressed and the people of Israel being greatly disheartened of the judgments foretold by Amos was sent at the behest of evil king Jeroboam to tell him to shut up. The judgment came because the word was not received as had been the case in times past and times since and here the story does not vary. Then Amos spoke the creative word, that word first I John tells us to speak in the Lord's will, but we do not speak creatively out of His will. Amos says, "I was no prophet, and neither was I a prophet's son; but I was a herdman and a gatherer of sycamore fruit:and the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel. Now therefore hear now the word of the Lord: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Jacob. Therefore thus saith the Lord, Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy landshall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land."
Moses experiences a similar transformation. God seeing the wickedness, with Moses at Sinai, that the people had crafted for themselves a golden calf. "...thy people," the Lord told Moses, "have corrupted themselves." The Lord speaks of the golden calf which has been fashioned and says to Moses, "I have seen this people, and behold, it is a stiff-necked people: now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation."
But Moses besought the Lord, saying, "Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power and with a mighty hand? Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people..."
"And the Lord repented of the evil which he thought to do unto his people."
But then several verses later, upon discovering what they had actually done, "...Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. And he took the calf which they had made, and burnt it in the fire..." And Moses continues his terror another few verses. Then Moses calls for every man to put his sword by his side, to go through the camp and kill every man, his brother, and his neighbor and companion.
To conserve space, and thanking those reading this that they have gone so far, I will now enter the conclusion by saying that the Word furnishes other examples of this, where the prophet besought the Lord to turn away from His plans of judgment.
But what we learn is that thought God is longsuffering, His prophets often aren't. The judgments He pronounces are right, but the prophets who intervene on His peoples' behalf, will share their doubts. But when confronted it is they who do the repenting, and let God do what God does best, be God.
The creative power is also found in Amos, "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets."
The prophetic role in the creative power is simply this: The word of the Lord is given unto the prophets and the judgment is sealed until one of thwo things. That is, the prophet who is called as a type of Jonah warns the people to repent, so that the judgment is averted and the people return to God. But not all prophets have the Jonah message. Some speak words as Nahum. It was Nineveh which did repent but then later in the days of Nahum turned away again. Nahum lamented of this and spoke of the disaster to come which would result in Nineveh being utterly laid waste. When we exceed the time in which nations may repent, our Nahum will come, and this prophet speaks of the judgment that cannot be averted but which will occur. These prophets have the mission to deliver the word, and the palliative, that is, what you may do in your current situation to be right with God, though you cannot change national policy. That is the creative word the prophet speaks. Is God reveals His will to the prophets, and the prophets speak the word.
The creative word being spoken is not the same type as the "Let there be light word," but what this word is is to say that the sustained creative word is no longer sustained and that thing falls into the darkness of non-existence.