The Relation Between Old Testament Prophecy and New Testament Prophecy

Many have raised the question of how Old Testament prophecy relates to New Testament prophecy. This is an issue widely discussed.GOP 56.4

W. A. Grudem probably tried to find “a middle ground” that is “acceptable to both” ^{32F. David Farnell, “Fallible New Testament Prophecy/Prophets? A Critique of Wayne Grudem’s Hypothesis,” The Master’s Seminary Journal 2, no. 2 (1991): 157.} those who believe that the genuine gift of prophecy has ceased to exist and Charismatics who believe it is very active even today. He suggests that there is a significant difference and, therefore, discontinuity between Old Testament and New Testament prophets. In his opinion, Old Testament prophets were infallible, while New Testament prophets were not. He claims that “the Greek word prophētēs (‘prophet’) at the time of the New Testament had a very broad range of meanings. It generally did not have the sense ‘one who speaks God’s very words’ but rather ‘one who speaks on the basis of some external influence.’ ” ^{33Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994), 1050.} And he adds: “There are many indications in the New Testament that this ordinary gift of prophecy had authority less than that of the Bible, and even less than that of recognized Bible teachings in the early church.” ^{34Ibid., 1051.} For instance, he uses Ephesians 2:20, which talks about the foundation of the apostles and prophets, and concludes that this is a single group, because prophets cannot be on the same level with apostles. ^{35Wayne A. Grudem, The Gift of Prophecy in the New Testament and Today (Westchester, Ill.: Crossway, 1988), 55, 56.} He also holds that the prophet Agabus erred (Acts 21:10, 11). ^{36Grudem, The Gift of Prophecy in the New Testament and Today, 96-100.}GOP 56.5

Grudem’s arguments were seriously investigated and heavily critiqued by a number of scholars and theologians. For instance, D. L. Akin notes, “Grudem provides no exegetical clue for distinguishing errant New Testament prophets from inspired prophets and apostles.” ^{37Daniel L. Akin, ed., A Theology for the Church (Nashville: B&H Academic, 2007), 675.} N. Geisler refuted W. Grudem, arguing in favor of continuity between Old Testament and New Testament prophecy. ^{38Norman Geisler, Systematic Theology (Minneapolis: Bethany, 2011), 1184, 1185. Responding to Grudem, he writes: “First, Agabus’s prophecy was not false. . . . Second, that prophets could be interrupted does not mean their message was not from God. . . . Third, that New Testament believers were told to judge or weigh what was being offered as a prophecy does not imply that an actual prophetic utterance could be a false prophecy. . . . Fourth, and finally, many Old Testament prophets did not preface with ‘Thus saith the Lord’ or the like; the phrase is not essential” (1184).} R. L. Thomas charged Grudem of mishandling the New Testament text. ^{39Robert L. Thomas, “Prophecy Rediscovered: A Review of the Gift of Prophecy in the New Testament and Today,” Bibliotheca Sacra 149, no. 593 (1992): 96.}GOP 57.1

The biblical data seem to suggest that there is a basic continuity between Old and New Testament prophecy, and yet there are a few elements of discontinuity that, however, do not threaten that continuity.GOP 57.2