New Testament Prophecy
The Nature of Prophecy
The word prophecy in Scripture means “to speak the words of another.” A man-to-man example of this occurred in the Old Testament when Moses gave words to his brother Aaron to speak on his behalf (Ex 4:15). In this arrangement, God described Levi as the prophet of Moses because he spoke the words which Moses gave him to speak (Ex 7:1). A God-to-man example of this occurred when Moses functioned as the prophet of God, speaking the words that God gave him to speak (Dt 18:18). Other examples of men who received words from God and spoke them as his mouthpiece include Jeremiah, Ezekiel, Hosea, Joel, Micah, Zephaniah, Jonah, Amos, and others (Jer 1:9; Ezek 2:7; Hos. 1:2; Joel 1:1; Micah 1:1; Zeph 1:1; Jonah 1:1; Amos 1:3). Women such as Miriam, Deborah, and Huldah also served in this way (Ex 15:20; Jdg 4:4; 2 Kings 22:14-20). This Old Testament pattern of prophecy clearly consists of God giving words to a man or woman, and that person in turn speaking those words verbatim as direct and authoritative revelation from God.
The Expectation of Prophecy
Since God-to-man prophecy consists of God giving one person his words to relay to others, then any prophecy must fully agree with the truth which God has already revealed in Scripture (Gal 1:6-8; 2 Tim 3:16-17; 1 John 4:1; 2 Pet 1:19-21). Furthermore, a prophet must give accurate prophecies one-hundred percent of the time. This means that if a prophecy contradicts Scripture in any way, then it is a false prophecy. This also means that if a person gives an inaccurate prophecy, then that person is a false prophet (Dt 13:1-6; 18:20-22). This standard of accuracy and reliability applies to Old Testament prophets and prophecies, and it applies to New Testament prophets, prophecies, and the gift of prophecy as well (Matt 7:15-16; 24:24; 1 Cor 14:29; 1 Thess 5:20-21).
The Uniformity of Prophecy
When considering the nature of prophecy, some suggest additional “kinds” or “levels” of prophecy in the New Testament that differ from the uniform Old Testament pattern. For instance, some suggest that prophecy may occasionally refer to the ministry of preaching (which consists of studying, explaining, and applying the written Scripture to those who hear). Others suggest that prophecy may sometimes refer to personal, internal impressions that may or may not be fully accurate or properly understood due to human error or misunderstanding.
These variations lack biblical support. They also require a high degree of subjective interpretation in determining which New Testament references refer to one kind of prophecy and which refer to another. Regarding prophecy as mere preaching, you should consider how the New Testament differentiates between prophesying on one hand, and preaching and teaching on the other. While the New Testament precludes women from teaching and preaching in the presence of adult men, it does not preclude women from prophesying (1 Cor 11:3-16; 1 Tim 2:12). As such, preaching and prophesying cannot be parallel concepts. Furthermore, preaching and teaching present a message based upon the words that are recorded in Scripture (2 Tim 2:15; 4:2), while prophecy reveals things conveyed directly from God instead (1 Cor 14:29-30).
Whether in the Old Testament or the New, Scripture consistently presents prophecy in a uniform manner. It is the act of giving revelation from God. As such, prophecy contrasts with the New Testament ministry of preaching and teaching, which explains the Scripture that God has already revealed through prophecy (1 Pet 1:20-21). So then, the ministry of preaching and teaching explains the meaning of established Scripture, while the ministry of prophecy is the very revelation that speaks words directly from God.
The Unique Aspect of New Testament Prophecy
Those who propose two kinds of prophecy occasionally cite Acts 2:17-18, interpreting this passage as support for a special kind of prophecy reserved for the New Testament era. They propose that the Holy Spirit now enables men and women, boys and girls of all ages to engage in exceptional preaching activities or to enjoy a special degree of interaction with God that provides them with spiritual messages, impressions, insights and guidance previously unknown, though not on the level of direct, authoritative revelation from God.
Such interpretations, however, fail to recognize the background, setting, and meaning of this prophecy. Joel, an Old Testament Jewish prophet himself, spoke this prophecy from God, foreshadowing a future period in the nation of Israel (Joel 2:28). When he used the word prophesy, he did so in the standard Old Testament sense, the sense with which he was accustomed. Therefore, he was prophesying that men and women, boys and girls in a future era would prophesy in the same way as Old Testament prophets. This future occurrence would differ from Old Testament prophecy not because it introduced a new kind of prophecy, but because it would occur in a more widespread manner.
The New Testament era began with an outbreak of prophecy from men and women, boys and girls of all ages. God did not relegate this function to a small, select group of people as he did for the prophets the Old Testament. Instead, he enabled many more people to prophecy, though still not all. This prophetic proliferation occurred in the early stages of church expansion. Agabus, as well as others, ministered this way in the church at Antioch (Acts 11:28; 13:1). Prophets also ministered in Tyre (Acts 21:4), and four women prophesied in Caesarea (Acts 21:8-9). Furthermore, prophecy occurred in many other churches, such as at Rome (Rom 12:6), Corinth (1 Cor 12:7-11; 14:1-40), Ephesus (Acts 19:1-7; Eph 2:20; 4:11; 1 Tim 1:18), and Thessalonica (1 Thess 5:19–22). Despite this widespread phenomenon, the essential nature of prophecy remained unchanged. Just as in the Old Testament, it continued to consist of God giving his words to people as revelation, who would in turn speak those words to others.
To further understand Joel’s prophecy, we need to recognize that he directed the prophecy to the Jewish people in the future millennial kingdom, which has not yet transpired (Joel 2:28-32). As such, this is a Jewish prophecy to a Jewish audience about a future kingdom arrangement promised to the Jewish people. By referring to this prophecy, Peter did not teach that the events of Pentecost and the transitional church age fulfilled this prophecy. Instead, he said that these things resembled the fulfillment of this prophecy. When he said, “This is what was spoken by the prophet Joel,” he used language of similarity, not fulfillment. He is in effect saying that the phenomena experienced at Pentecost was a small-scale example of what the entire nation of Israel could have had if they had repented on a national scale, something which will still happen in the future. Though the church has received some of the promises of the New Covenant (such as the indwelling of the Holy Spirit), they have not received all of them (such as miraculous sign gifts). In summary, the ultimate fulfillment of the Joel prophecy awaits the end times when the entire nation of Israel will be saved. When that happens, all Israel will receive the Spirit and accompanying miraculous sign gifts.
The Need for New Testament Prophecy
The New Testament was a new era that required new revelation from God. He supplied this revelation through the shared ministry of the apostles and prophets. These ministered in conjunction with the teaching ministry of Jesus and the revelatory ministry of the Holy Spirit (John 16:12-15; 1 Cor 14:37-38; Eph 3:5; Heb 1:1-2). That is why Scripture portrays the role of the apostles and prophets as the foundation of the church (Eph 2:20). This foundational role strongly indicates an initial, introductory role intended to support a future, ongoing building process.
In this foundational role, the apostles and prophets served the church in two important ways. First, God provided through them the inspired books of the New Testament Scriptures for the church to utilize for centuries to come (2 Tim 3:16-17; 2 Pet 2:20-21; 3:15-16; 1 Tim 5:18; cf. Dt 5:24 and Luke 10:7). Second, they provided churches in the first century with authoritative words from God while the New Testament scriptures were being completed (1 Cor 14:3, 31). The completion of New Testament Scripture permanently fulfilled this foundational role.
When you study the New Testament in a chronological way, arranging the twenty-seven books in order of their most likely order of composition, you will discover a fascinating trend. Earlier epistles – to the Romans, Thessalonians, and Corinthians – give noticeable attention to the role of prophecy in the church. This contrasts markedly with the later epistles – such as 1 and 2 Timothy, 1 and 2 Peter, Hebrews, 1 John, 2 John, 3 John and Jude – which say little or nothing about this function. These letters give increased attention instead to reading, studying, teaching, and preaching the inspired and recorded Scripture (2 Tim 3:16, 4:1-4, 4:13, 2 Pet 1:20-21).
One of these later epistles distinctly refers to “the faith which was once for all delivered to the saints” (Jude 3). Elsewhere in this letter, Jude the writer encourages believers to “build yourselves up in your most holy faith” (Jude 20). His mention of the “faith” here refers to the teachings handed down to the church from Christ through the apostles (Jude 17; Heb 1:2). Furthermore, Jude emphasizes that this apostolic teaching was handed down to the church “once for all,” which means “once for all time” and “one time, never to be repeated again.” The New Testament Scripture provides us with this “once for all” revelation, effectively closing the need for an ongoing prophetic ministry.
Thomas Overmiller serves as pastor for Faith Baptist Church in Corona, NY and blogs at Shepherd Thoughts. This article first appeared at Shepherd Thoughts, used here with permission.
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