Prophet

Prophets in the Bible

Genesis 20:7 is the first passage to call Abraham a prophet. In Deuteronomy 18:15–22, Moses declares that God will raise up a prophet "like unto thee." The same passage identifies a prophecy that does not come to pass as the mark of a false prophet. Later, Samuel, Nathan, Elijah, and Elisha ministered alongside the kings. The writing prophets include Isaiah, Jeremiah, Ezekiel, and the twelve Minor Prophets. Women prophets also appear: Miriam (Exodus 15:20), Deborah (Judges 4:4), Huldah (2 Kings 22:14), and Anna (Luke 2:36).

Terminology and Background

The principal Hebrew word for prophet is nabi. Scholars disagree about its etymology, which remains unsettled. First Samuel 9:9 explains that in earlier times a prophet was called a "seer" (one who sees). The Greek word prophētēs is commonly explained as "one who speaks on behalf of another." The prophet's chief task was not predicting the future. Rather, the prophetic ministry centered on conveying God's will to kings and people who had forsaken the covenant, calling them to repentance, and proclaiming both judgment and restoration. For this reason prophets often came into conflict with the monarchy or the priests.

Significance in the Whole of Scripture

The New Testament holds that the words of the Old Testament prophets were fulfilled in Christ. Acts 3:22 identifies the prophet of whom Moses spoke as Jesus Christ. Hebrews 1:1–3 states that the God who spoke through the prophets has in these last days spoken through His Son. John the Baptist is regarded as the last figure in the Old Testament prophetic tradition. The New Testament church also had prophets and prophecy (1 Corinthians 12:28; Acts 21:9). Paul describes prophecy as a gift that builds up the church (1 Corinthians 14:1–5).

Interpretations and Debates

• The Reformed tradition teaches that Christ fulfills the threefold office of prophet, priest, and king. The Westminster Shorter Catechism sets forth this teaching.
• Denominations differ on whether the gift of prophecy continues today. Conservative Presbyterians generally hold that revelatory prophecy ceased once the canon was completed. Pentecostal and charismatic churches hold that the gift of prophecy is still given today (cessationism and continuationism).
• The New Apostolic Reformation claims that an office of "prophet" with governing authority over the church exists today. Several denominational general assemblies in Korea have passed resolutions cautioning against or criticizing this claim.
• Many have noted that the popular notion of a prophet as someone who foretells future events is at odds with the emphasis of the biblical texts.

In the Korean Church

The New Korean Revised Version mainly uses the term seonjija (선지자) for "prophet," while the New Korean Standard Version and the Korean Common Translation use yeeonja (예언자). Korean churches commonly divide the prophetic books into the Major Prophets, from Isaiah through Daniel, and the Minor Prophets, from Hosea through Malachi (Prophetic Books). In preaching, the church's role in exposing social injustice is sometimes described as its "prophetic mission" or "prophetic voice."