What is a prophet in the Bible?

Prophecy involves a man (or, in the right context, a woman) speaking on behalf of God. The prophet receives a message from God and passes it on to the people concerned (Deut. 18:18; Jer. 1:9:17), frequently introduced by the words: ‘thus saith the Lord' (e.g. Isa. 7:7; 10:24; 28:16 etc.). In many cases, prophecy discloses future events, but not always. However, it does disclose God's mind at a given moment in time with regard to a specific issue or problem or person(s). Haggai, for instance, spoke primarily about present issues: lack of interest in, and zeal for, the house of God. But he also mentions the future glory of the house of God (in the millennium, Hag. 2:9) in order to encourage those who were building the temple at the time (see Q 2).

Let us now turn to the first verse of the first chapter: "And the word of Jehovah came unto Jonah the son of Amittai." It is worthy of note that in the little Book before us, Jonah is never called a "prophet." The Holy Spirit uses the writer of 2 Kings to give him this title. We might pause for a moment to ask what meaning the word "prophet" has in Scripture. The Chinese characters which are generally used to translate prophet, give us to understand that a prophet is one who tells us what will happen in the future. Truly this is very often so, but if we read the Books of the Prophets in the Bible, we will find that this is only a small part of God's work for these men. Perhaps we will find God's own definition of this word by comparing Exodus 4:16 and 7:1. In the first Scripture God says of Aaron, "He shall be thy spokesman unto the people;" and in the latter Scripture, God says, "Aaron thy brother shall be thy prophet." Perhaps this gives us the clearest definition of a prophet according to the Word of God: he is God's "spokesman unto the people." Very often God speaks of judgment or blessing to come, and then the spokesman speaks of what will happen in the future. But his first duty is to be God's spokesman, which very often includes rebuke, or exhortation. Let us always remember that the most important thing for a prophet is that he speaks for God, not for himself, or of himself. The Greek word "prophetes" from which we get the English word "prophet," has exactly this meaning. Liddell & Scott's Greek Lexicon says of it, "Properly one who speaks for another, especially one who speaks for a God, and interprets his will to man, a prophet." From this we may see that the characters generally used in the Chinese Bible to translate "prophet" are misleading, and do not tell out the true meaning of the original Scriptures.

There is another kind of false prophecy which can ensnare the hearts of believers. Sometimes men arise who speak about so-called hidden sins or entanglements of believers and bring real or supposed sins to light. By doing this they appeal to the feelings of many believers and seek to influence them. Often they not only say false things but some true things as well. And so many hardly recognise that they are false prophets.

The Lord Jesus says: 'Beware of false prophets.' The best way to discern the false from the true in spiritual matters is not to know the false but to know the true. The believer does not need to be able to refute every false doctrine, but should turn away as soon as he recognises that there is something that does not glorify his lord and Redeemer. And to recognise a false prophet one must know the features of a true prophet. A true prophet speaks out of communion with God to the hearts and consciences of his listeners. He will lead them into the light of God, to a deeper knowledge of Him and closer fellowship with Him. A prophetic ministry is characterised by ministering 'oracles of God' (1 Pet. 4:11), by reaching the hearts and consciences of the listeners and by working edification, exhortation and comfort or encouragement (1 Cor. 14:3).

Prophets, as the name (prophetes) implies, and as the examination of their ministry throughout the word makes clear (e.g. John 4:19), were speakers on the part of God, who gave out His mind directly from Himself and with His authority, reproving, exhorting, rebuking, instructing, or foretelling the future, as the case might be.

The scriptural use of the term 'prophecy' is in no way confined to foretelling events, nor is that its primary significance. It included any communication which God saw fit to make either to His own people or to any of the nations. God said to Abimelech concerning Abraham, "He is a prophet, and he shall pray for thee." Gen. 20:7. Aaron was called the prophet of Moses. Ex. 7:1. God's power came at times upon individuals who were not recognised as prophets, and they prophesied, as for instance Saul in 1 Sam. 10:10-11. Prophecy became in Israel the means, through mercy, of God's communication to the people when the priesthood with Urim and Thummim had utterly broken down. It came in by Samuel. Elijah and Elisha prophesied in the midst of apostate Israel. Nathan, John the Baptist, etc., were also prophets. Of some of the prophets no prophecies are recorded, while others are only known to us by what they wrote under the inspiration of the Holy Spirit.

Many hastily conclude that a "prophet" is one who foretells or predicts things yet future and unknown. They then ask, "What place is there for prophets in the Church of God since the revelation of God's will and purpose is complete in the Scriptures?" But, the true definition of a prophet is "one who communicates the mind and will of God to those to whom he is sent." Samuel and Elijah were both prophets, yet they had very little to do with predicting future events. Rather, their main work was to bring God's will, already revealed in the Law, to bear on the hearts and consciences of their nation. So it is with New Testament prophets. Their job is to apply known truths to the hearts of the saints. Therefore, there is continual need for their ministry.

The New Testament knows nothing of a mere seer of the future. The prophet was one who spoke for God. Thus "a man of God" is so often the beautiful and significant designation of a prophet. In days of darkness and apostasy they stood forth on His part whom men had forgotten, and brought His word and will to them. Their predictions were but a part of these utterances, which dealt with the moral condition of those addressed, calling them to repentance; encouraging, warning, comforting, exhorting, instructing in righteousness. Of such the most distinctive feature was that they were "God's men." Very significantly the apostle Paul speaks as if "all Scripture" were written for such. "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." (2 Tim. 3:16-17.) Here was the necessary condition of prophesying, that truth and devotedness to the living God which enabled them as living near Him to know His mind. This underlay that saying of Amos, "Surely the Lord God will do nothing but He revealeth it to His servants the prophets." Like that again in Revelation, "to show unto His servants things which must shortly come to pass,"

It is interesting to note that all through Scripture there are three official glories of the Lord continually shining out, Prophet, Priest, and King. The Prophet voices God — He is His mouthpiece. The Priest makes purgation of sins, while the King is the appointed heir of all things. The apostle is the one who has come out, the priest is the one who has gone in.

As is well known, the ministry of the prophets did not begin till the failure of the people and of the priesthood made it necessary. Thus Samuel began his work after the failure of Eli and his sons. We find that the primary work of the prophet was not to predict future events, but to speak for God, and to call back the people to a true judgment of their ways. We do indeed get most wonderful and glorious predictions: the destiny of the nations, the recovery of Israel and its future glory; above all, the kingdom of Christ our Lord — we shall find these themes dwelt upon on many a bright page of the Prophets. But the dark, sombre background upon which all these pictures of glory are projected is the abundant witness to the people of their sin, and solemn threats of coming judgment. These predominate: "Cry aloud, spare not … show My people their transgression" (Isa. 58:1).

"Whether prophecy, let us prophesy according to the proportion of faith." The general idea of prophesying is the foretelling of future events, though not limited to that office. We accordingly find the term prophet applied in a more general way in the Old Testament. The bearer of the message from God, whether relating to things present or things to come, is called a prophet; and so is the interpreter of the divine message. Of Abraham it is said, "He is a prophet, and he shall pray for thee, and thou shalt live." (Gen. 20:7) Moses, as the great interpreter of the mind of God to the Jews, is frequently spoken of as a prophet.