New Testament Prophets — Teacher Helps

23.10.2026

Teacher Comments

Part I: Overview

Key Text:

Study Focus: , , , , , .

Introduction

The theme of this week’s lesson naturally follows that of last week’s but addresses the nature of New Testament prophets, who functioned as Spirit-empowered messengers and who provided guidance, encouragement, and exhortation to the early church. The role of these prophets was to proclaim God’s message, sometimes revealing future events, but primarily strengthening believers and calling them to faithfulness. Unlike Old Testament prophets, whose authority was foundational to Israel’s covenant relationship with God, New Testament prophets operated within the church community, complementing apostolic teaching and pointing to Christ as the ultimate revelation of God’s will. As the New Testament prophets uplifted Christ as the Messiah, so did Ellen G. White.

Part II: Commentary

Jesus was the greatest prophet.

Jesus Christ is the ultimate prophet, surpassing all who came before Him. Unlike Old Testament prophets who spoke God’s word, Jesus was the Word made flesh (). He didn’t just proclaim divine truth; He embodied it. Jesus acknowledged His prophetic role, stating, “ ‘A prophet is not without honor except in his hometown’ ” (, ESV), highlighting His rejection, despite His authority.

John the Baptist also held a unique prophetic role. Recognized as a prophet (), he acted and spoke as the Old Testament prophets did, calling people to repentance and preparing the way for the Messiah (, ). However, John was distinct. He was the bridge between the old and new covenants, the old era’s last prophet and the new era’s forerunner. He stood “at the fulcrum of the ages” and “on the brink of the age of fulfillment.”—Christopher Rowland, “Prophets, Prophecy,” in Dictionary of Jesus and the Gospels, ed. Joel B. Green et al., 2nd ed. (Downers Grove, IL; Nottingham, England: IVP Academic; IVP, 2013), p. 707.

John alone identified Christ as “the Lamb of God” (). Jesus praised John as the greatest among those born of women (), yet noted that the least in the kingdom of heaven would be greater, signaling the new covenant’s transformative power ().

Both New Testament apostles and prophets had the same authority as the Old Testament prophets.

The New Testament confirms the continuation of the prophetic gift, equating the authority of New Testament apostles and prophets with that of their Old Testament counterparts. In , Paul writes that the mystery of Christ has “now been revealed to his holy apostles and prophets by the Spirit” (ESV). Similarly, describes the church as being “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone” (ESV). As Daniel B. Wallace explains, these references point to the same group of prophets who, alongside the apostles, formed the church’s foundation (Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament [Grand Rapids, MI: Zondervan, 1996], p. 286).

Scholars debate whether the prophetic gift continued beyond the apostolic era. Cessationists believe it ended with the completion of the biblical canon, while continuationists—including many charismatics and Pentecostals—assert that prophetic gifts continue today. Seventh-day Adventists affirm that the prophetic gift persists but remains subordinate to Scripture, which serves as the ultimate authority. Thus, they are cautious about the continuation of all the gifts in the way the charismatic groups define them.

In the New Testament, the gift of prophecy functioned as exhortation and encouragement, pointing to Christ.

The coming of Christ transformed the nature of prophecy. While Old Testament prophets looked forward to the Messiah, New Testament prophets centered their message on Jesus’ life, death, resurrection, and return. declares that “the testimony of Jesus is the spirit of prophecy,” making Christ the focus of all prophetic activity.

Ekkehardt Mueller emphasizes that “the New Testament prophet focused even more on Jesus, His life, His words, and His acts than the Old Testament prophet had focused on the Messiah.”—“The Prophetic Voice in the New Testament: An Overview,” in Alberto R. Timm and Dwain Esmond, eds., The Gift of Prophecy in Scripture and History (Silver Spring, MD: Review and Herald Publishing Association, 2015), pp. 55, 56. Their task was to make Christ’s message relevant, urging the church to remain faithful and hopeful in anticipation of His return.

The prophetic gift manifested itself in women as well as men.

The New Testament highlights that the prophetic gift was given to both men and women. In , Peter, quoting , declared: “ ‘Your sons and daughters will prophesy. . . . Even on my servants, both men and women, I will pour out my Spirit’ ” (NIV). This gender-inclusive outpouring was visibly fulfilled in the early church.

Women, such as Anna () and Philip’s four daughters (), were recognized prophets, playing vital roles in proclaiming God’s message. Their inclusion underscores the Holy Spirit’s impartial distribution of gifts, empowering both genders to serve in the prophetic role as messengers of God’s truth.

The New Testament warns against false prophets.

Alongside affirmations of true prophecy, the New Testament offers strong warnings against false prophets. In , Jesus cautions, “ ‘Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves’ ” (NIV). False prophets posed a real threat to the early church, leading believers astray with deceptive teachings.

First urges Christians to “test the spirits to see whether they are from God, because many false prophets have gone out into the world” (NIV). True prophecy aligns with God’s Word, points to Christ, and edifies the church, while false prophets promote divisive doctrines and self-interest. Believers are called to discernment, ensuring that all prophetic messages are consistent with Scripture and are Christ-centered.

Ellen G. White’s prophetic gift functioned similarly to the New Testament prophets in that she focused on Christ.

Within the framework of Friday’s lesson, it would be effective here to summarize briefly, for the class, Ellen G. White’s Christ-centered, cross-focused trajectory in her writings, from the early years to the later ones. This summary will help reinforce how she functioned as a postbiblical prophet in the New Testament sense and exalted Christ. As early as 1851, she emphasized the importance of “dwelling upon the worthiness of Jesus, His love, His merits, and His great mercy.”—Ellen G. White, Early Writings, p. 73. Several years later, in 1857, she appealed to the youth: “If Christ be in us the hope of glory, we should discover such matchless charms in Him that the soul will be enamored.”—Testimonies for the Church, vol. 1, p. 162.

In 1869, her early focus on Christ climaxed in “The Sufferings of Christ,” a small pamphlet published separately and then in Testimonies for the Church, volume 2, pages 200–215. In the most moving and powerful language she could muster, Ellen G. White set forth Christ’s life, sufferings, and death as an atonement for our sins. Her burden was that “we should take broader and deeper views” of what Christ has done for us and “be enlivened, elevated, and enraptured with the theme of the love of the Father and the Son to man.”—Ellen G. White, Testimonies for the Church, vol. 2, p. 215.

In the aftermath of the 1888 General Conference Session at Minneapolis, Ellen G. White was asked what she thought of the messages presented on salvation. She responded, “Why, I have been presenting it to you for the last 45 years—the matchless charms of Christ.”—Sermons and Talks, vol. 1, p. 116. These “matchless charms” were found in Christ’s redemptive works, divine nature, and person. Scores of statements on the merits of Christ and salvation in Him can be found throughout Ellen G. White’s writings during these forty years and thereafter to the end of her life (see, for example, Ellen G. White, Gospel Workers, pp. 156–162).

For Further Study: See Peter M. van Bemmelen, “ ‘The Matchless Charms of Christ’ : Theological Significance of This Phrase in Ellen White’s Writings,” in Daniel Heinz et al., Christ, Salvation, and the Eschaton: Essays in Honor of Hans K. LaRondelle (Berrien Springs, MI: Old Testament Department, Seventh-day Adventist Theological Seminary, 2009), pp. 231–240.

Part III: Life Application

The following life application questions, drawn from the above commentary, are offered to enrich your class discussion. Choose from among them, and from those in the lesson, the ones that will best engage your class in meaningful reflection.

Jesus was more than a prophet. He was the Word made flesh (). How does this Bible truth shape our understanding of His authority today?
John the Baptist recognized Jesus as “the Lamb of God” (). How does recognizing Christ for who He is impact how we live and share our faith?
describes the church as built on the foundation of the apostles and prophets, with Christ as the cornerstone. How should this notion influence our view of the New Testament and its authority?
Different Christian groups debate whether the prophetic gift continues today. How would you describe the Adventist position?
Paul states that prophecy is meant to strengthen, encourage, and comfort (). How can we apply this principle in our church communities and daily interactions?
Women, such as Anna () and Philip’s daughters (), were recognized prophets. How can we support and encourage both men and women to use their spiritual gifts today?
Jesus warned that false prophets would come in sheep’s clothing (). What are modern examples of teachings that appear biblical but lead people astray?
Ellen G. White emphasized “the matchless charms of Christ.” What does she mean by this phrase? That is, what are “the matchless charms of Christ”? How has focusing on them deepened your faith?
Ellen G. White encouraged broader and deeper views of Christ’s atonement. How can we grow in our understanding and appreciation for what Christ has done for us?
Ellen G. White’s prophetic role was always centered on uplifting Jesus. How does her emphasis on Christ compare with how we view and use her writings today?