The True Character of True Revelatory Prophecy

INTRODUCTION

The supernatural revelation of God is a significant part of the New Testament experience.[1] The Anchor Bible explains,

“Thus there is here the kind of raw theological material out of which the church developed trinitarian doctrine: gifts are granted by the Spirit, service is performed under the tutelage of Jesus Christ, and God himself 'energizes' the entire process.”[2]

The early disciples had encountered Jesus in that supernatural flare He demonstrated as a prophet. And He had been identified as a prophet on numerous occasions (Matthew 21:11, 21:46; John 9:17). Individuals debated whether He had been Elijah, Jeremiah, or one of the others (Matthew 16:14). So that element of Jesus life was prevalent. The testimony of Jesus is the Spirit of prophecy (Revelation 19:10). And the character of prophecy in the New Testament takes on that character of Jesus, that supernatural charisma that exhibited the supernatural intervention of God in the life of people He encountered, in a dynamic way, demonstrating the supernatural intervention, exhortation, exultation, and at times correction of God (I Corinthians 14:3, Acts 8:18-24, 13:6-12). The scope of this paper includes a review of various passages relating to prophecy in the New Testament, it takes a look at the etymology of the terms for prophecy, and it will look at the characteristics of true prophecy. This paper is an analysis of authentic genuine divine Biblical New Testament prophecy. What is the nature of prophecy in the New Testament?

HISTORICAL BACKGROUND

According to Kittel’s in-depth Theological Dictionary of the New Testament, “What distinguishes prophecy in Israel is its tremendous ability to live on in ever new forms.”[3] Observations of the initial incidents of prophecy that occur in the New Testament are set in the backdrop of events transpiring in Jewish history (Acts 7:1-53).[4] There were those expecting the entrance of the Messiah, and there were Pharisees, Jewish elite, who were adamant that any appearing claiming to be that One should be excommunicated and punished (John 9:22). It did not sit well with their Old Testament doctrine to reject the Deliverer they were seeking in the Messiah, but He was rejected.[5] He, according to prophecy, was born of a virgin, crucified, had risen, and took His seat on the right hand of God. “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men” (Ephesians 4:8). One of those gifts is prophecy, divine utterance that might incorporate a number of other gifts intrinsically that were instrumental in establishing New Testament churches formed across the continents of Asia and Africa, encompassing the Roman Empire, and that eventually crossed its boundary to be carried to this continent.[6]

Beginning at Judea and Samaria, Jesus set forth the New Testament church as a catalyst spreading the word of God, not only in the logos delivery He exhibited in the parables, but also in the revelatory power of rhema words. Rhema was experienced, and not merely listened to (Acts 1:8).

TEXTUAL ANALYSIS

Jesus told the Pharisees, “For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my (rhema) words?” (John 5:46-47).[7] The Greek term in John 5:47 is rhema.[8] It was rhema that Jesus spoke to Peter when He said, “Before the cock crow, thou shalt deny me thrice” (Matthew 26:75).[9] It was rhema when the Roman governor and others accused Jesus, who explained, “Thou sayest” (Matthew 27:11, 14).[10] Then not responding more to their rhema words unwittingly spoken against Him, He angered them (Matthew 27:18, 23).[11] But Jesus struck fear. They were fearful of loosing their elite place, so Caiaphas agreeing along with the others, had unwittingly by the Holy Ghost identified Jesus as the One who would die for all (John 11:48-53). He “prophesied.” The Greek term, propheteuo,[12] spoken in the text, signifies the idea of foretelling future events pertaining to the kingdom of God (John 11:51).[13] Revelation 1:1 gives the definition of prophecy in the New Testament, “to show unto his servants things which must shortly come to pass.” The book of Revelation according to these words is prophecy. The term propheteia,[14] is used in verse 1:3, signifying,

“divine inspiration and declaring the purposes of God, whether by reproving and admonishing the wicked, or comforting the afflicted, or revealing things hidden; esp. by foretelling future events.”[15]

The prophecy in the New Testament occurs in a manner dramatically distinct from that which many might identify as prophecy.]16] That which is identified as prophecy, when contrasted with that occurring in scripture, often is not. While that scorned, but that is according to the Biblical pattern, would be more accurately identified as prophecy. Cited in Joel, the passage considered in substantiation for the prevalence of prophetic utterance that is to occur in the latter days, might more accurately be understood to identify the prophecy indicated by that character exhibited by Caiaphas, which had in fact in that manner been completely unbeknownst to the speaker, for he identified Jesus as the Christ, and resented in actuality the entire idea. And that character of prophecy, or rhema, identified by the terms in the passages, which were also exhibited by the other accusers that had spoken accusations over Jesus life, likewise indicated their ignorance (Matthew 27:14, John 11:51). Like the occasion in the Old Testament in which God had opened the mouth of a donkey (Numbers 22:28-30), God might indeed apply the principle to any person where He can use an enemy to declare a rhema, and prophesy. That manner of prophecy might carry more power and prophetic significance than that word spoken by a friend, in that the word spoken, as in the case of Caiaphas, had been without deliberation, and had been in fact in spite of the interest of the speaker, a word of the Lord, signifying Jesus as Christ.

The word of the enemy ranting can be a word concealed from their understanding, and not unlike the principle in true prophecy wherein personal sentiments must be bypassed, the more authentic word might typify the prevalent type referred to in the apocalyptic verse of Joel,

“And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions” (emphasis mine, 2:28).

Are the utterances referred to in the passage perhaps that Spirit that might be prevalent today in which the rhema word of confirmation is unbeknownst in character like that word relayed by Caiaphas? How else might God pour out His Spirit on “all flesh” in a very wicked generation? The characteristics of prophecy relayed in Joel 2:28 might more accurately be things spoken concealed from a speaker.

So that attempting to mimic that real indication of revival might be likened to Abraham and Sarah as they birthed Ishmael. When in reality authentic prophecy fulfilled in bold clarity, might rather be the increasing manner of the Spirit to speak through vessels aside from themselves, who do not even realize what they are doing. So, what might be more readily called prophecy may not be prophecy at all, and the hidden kind might be more on target and scriptural. Rhema can be hidden. Like the occasion following the feeding of the five thousand, the disciples marveling at Jesus who walked on water missed the miracle of the loaves in that their hearts were hardened (Mark 6:52). Repeating Jesus’ words, “For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my (rhema) words?” (John 5:46-47).

CONTEXTUAL ANALYSIS

In the Old Testament inspired utterances by prophets provided precedence for the context seen in the New Testament.[17] They are a framework for defining prophecy (Luke 16:16, Acts 3:24-25). Though there are distinctions,[18] all divine utterances, both in the Old Testament and in the New, historically are realized, understood and comprehended as information God communicates, to reveal—in time, over time, in part, in whole, in dreams, in visions, in visitations—specific words, words to just one, words to groups, words to the Earth, words to the whole (Romans 16:25-26).[19] Old Testament and New Testament prophecy is supernatural revelation of information from God about the future, and what He has planned in essence, in that it pertains to the establishment of His kingdom. Jesus said of His true disciples,

“For I have given unto them the (rhema) words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me (John 17:8).

A TIME-LINE

A survey of the prophetic words given in the New Testament falls across a time-line of supernatural events. The words include an angel appearing to Joseph and directing him to take Mary as his wife (Matthew 1:20), wise men being warned of God in a dream not to return to Herod (Matthew 2:12), Joseph being warned to take the child, Jesus, and go to Egypt (Matthew 2:13), and later directed to return (Matthew 2:19-23), God speaking from heaven at Jesus’ baptism (Matthew 3:16-17), and speaking at His transfiguration (Matthew 17:5), words of the angel spoken at the tomb regarding His resurrection (Matthew 28:7), and in a form the word conveyed by the woman anointing His feet with her hair before the burial (Mark 14:8). There are the incidents of an angel that came to Zacharias before the birth of John the Baptist (Luke 1:5-17), the angel that came to Mary before Jesus’ birth (Luke 1:28-37), and the cases of prophecy found in the Acts of the Apostles (11:28, 21:10-11). There also were judgments spoken in prophecy, the case of an angel speaking to Zacharias in Luke 1:20, others occurred in Acts 5:1-11, 8:18-24, 9:4-8, and 13:6-12. Cases where words are spoken by angels might not be identified as prophecy, but they are very prophetic in content (surely if an angel appeared to any today they would deliver that as just such), and like the case of Cornelius (Acts 10) the manner of communication of a word may differ, yet all manners are in keeping with the prophetic word of the prophet Joel, in containing dreams, visions, and prophecy (Joel 2:28). Like in the Old Testament, the response of the hearer in rhema understanding epitomizes the fiber of genuine engrafted prophetic words clutched in faith (Hebrews 11).

RHEMA

Things revealed supernaturally, rhema, are the backdrop of the New Testament.[20] Though it can be argued that not all have the gift of prophecy,[21] it is understood that rhema, that means by which God gives understanding, is crucial in understanding God. Paul said, “But what saith it? The word (rhema) is nigh thee, even in thy mouth, and in thy heart: that is, the word (rhema) of faith, which we preach” (Romans 10:8). Ephesians explains, “Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the (rhema) word” (5:25-26). The rhema word of God revealing things supernaturally by the Holy Ghost defines prophecy—God bringing each rhema word to pass, revealing secret things. No rhema word He gives is impossible the angel told Mary (the more proper rendering of the text being, "For with God no rhema shall be impossible," Luke 1:37). She believed. Yet Zacharias was struck dumb, when he had not (Luke 1:20). It is interesting to note they both had questioned (1:34, 1:18).

Typically rules of prophecy require that words agree with scripture, yet, like the case of Mary there may be a technicality that appears to be violated. Mary had been pregnant and had not been married (Matthew 1:18-23), yet God circumnavigated the law. Peter violated scripture as well in preaching to Gentiles, had been directed by God to do so by a vision, had been challenged, leading to much controversy, but the word had been a catalyst to bring the gospel to those outside Judaism (Acts 10:1-48, 11:1-18).

RELEVANCE

Prophetic understanding spoken, directly, to an individual in prophecy, as has been Biblically given to men and women in scripture, is integral throughout the Old and New Testaments as a significant part of their growth and development in faith. God does not expect us to live without that personal kind of revelation. The gift of prophecy that is genuine, revealing information from God, has relevance that is authentic and vital.

I Corinthians 14:24-25 explains,

“But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.”

Genuine prophecy reveals secret things, showing that God knows all.

Prophecy is supernatural in caliber, and that caliber is transforming and enlightening as it reveals hidden things like those characterized in passages found in Acts, the gospels and the epistles. Each encounter in the New Testament involving prophecy had been a case revealing information, things God knew that would make a difference in the lives of individual people. Prophecy is personal.

APPLICATION

Responses from God personally are confirming in prophecy, as the rhema word had been to Cornelius (Acts 10:22). Though he received it in secret, God confirmed it through Peter, and in the midst of controversy established doctrine that brought the gospel to the Gentiles (Acts 10:1-48, 11:1-18). Strong controversy can surround authentic words. And rhema is received rather than only heard in that context.

Jesus made clear that it is possible to hear and not hear, and to see and not see (Matthew 13:13). It is possible, like Caiaphas, to declare the word of the Lord and to not hear it (John 11:48-53). There are those who in jealousy attempt to destroy those that God uses to bring forth His word. Yet in actuality it is a right heart, as Jesus explained, that makes able any who is able to hear a rhema. Where there is evil-heartedness there is blindness.

CONCLUSION

Like the prophetic words recorded in the Old Testament, God admonishes that all words (rhema) be discerned (Matthew 18:16, II Corinthians 13:1, Hebrews 5:14). While words of exhortation admonishing believers to be encouraged are recognizable, that word of God given in the character of the New Testament might be unperceived and unseen, rejected and questioned, and authentic and vital.

The church can be desirous for license in permissiveness and miss the power of the transforming word of the Lord that will break the yoke of the sin and admonish the believer to greater freedom and power. The true heart of prophecy is the release of greater levels of liberty in Christ and the manifestation of the power of sons of the Most High God. The craving for comfort might in actuality oppose the word of the Lord, while the word of accurate prophecy might come in judgment, conversion, authenticity, and power, concealed from the undiscerning, and revealed in authority by a grasp of faith.


[1] W.N. Albright and D. N. Freedman, eds., Romans, The Anchor Bible (Garden City, NY:
Doubleday, 1993).
[2] __________, I Corinthians, A New Translation, The Anchor Bible (Garden City, NY:
Doubleday, 1976), 281.
[3] Gerhard Kittel, Theological Dictionary of the New Testament, Vol. VI (Grand Rapids, MI: Eerdmans, 1968), 828.
[4] W.N. Albright and D. N. Freedman, eds., The Gospel of John, The Anchor Bible (Garden City, NY: Doubleday, 1970), 820; Maria Leonard, “Pentecost in Jerusalem,” America 192, no. 18 (May 23, 2005): 18.
[5] Ibid.
[6] John Dart, “Charismatic and mainline,” The Christian Century 123, no. 5 (7 March 2006): 22.
[7] Spiros Zodhiates, The Hebrew-Greek Key Study Bible (Chattanooga, TN: AMG Publishers, 1991), 1755.
[8] The Bible Collection Software, Strong’s numbering, lexicon (ValueSoft, 2006).
[9] Ibid.
[10] Ibid.
[11] Ibid.
[12] Ibid.
[13] Gerhard Kittel, Theological Dictionary of the New Testament, Vol. VI (Grand Rapids, MI: Eerdmans, 1968), 853.
[14] The Bible Collection Software, Strong’s numbering, lexicon (ValueSoft, 2006).
[15] Ibid.
[16] Meredith B. McGuire, “The Social Context of Prophecy: “Word-gifts” of the Spirit Among Catholic Pentecostals,” Review of Religious Research 18, no. 2 (Winter 1977): 143.
[17] W.N. Albright and D. N. Freedman, eds., Acts of the Apostles, The Anchor Bible (Garden City, NY: Doubleday, 1998), 481.
[18] Gerhard Kittel, Theological Dictionary of the New Testament, Vol. VI (Grand Rapids, MI: Eerdmans, 1968), 828.
[19] Matthias Wenk, “The Creative Power of the Prophetic Dialogue,” PNEUMA: The Journal of the Society for Pentecostal Studies 26, no. 1 (Spring 2004): 118.
[20] Gerhard Kittel, Theological Dictionary of the New Testament, Vol. IV (Grand Rapids, MI: Eerdmans, 1968), 69.
[21] Arthur J. Rowe, “I Corinthians 12-14: The use of a text for Christian worship,” Evangelical Quarterly 77, no. 2 (April 2005): 122.