Systematic Theology, by Louis Berkhof - New Leaven

ecognizes only His prophetic office; Mysticism, only His priestly office; and Chiliasm
places a one-sided emphasis on His future kingly office.
B. THE PROPHETIC OFFICE.
1. THE SCRIPTURAL IDEA OF A PROPHET.
a. The terms used in Scripture. The Old Testament uses three words to designate a
prophet, namely, nabhi, ro’eh, and chozeh. The radical meaning of the word nabhi is
uncertain, but it is evident from such passages as Ex. 7:1 and Deut. 18:18 that the word
designates one who comes with a message from God to the people. The words ro’eh and
chozeh stress the fact that the prophet is one who receives revelations from God,
particularly in the form of visions. These words are used interchangeably. Other
designations are “man of God”, “messenger of the Lord”, and “watchman”. These
appellatives indicate that the prophets are in the special service of the Lord, and watch
for the spiritual interests of the people. In the New Testament the word prophetes is used,
which is composed of pro and phemi. The preposition is not temporal in this case.
Consequently, the word prophemi does not mean “to speak beforehand”, but “to speak
forth”. The prophet is one who speaks forth from God. From these names, taken
together, we gather that a prophet is one who sees things, that is, who receives
revelations, who is in the service of God, particularly as a messenger, and who speaks in
His name.
b. The two elements combined in the idea. The classical passages, Ex. 7:1 and Deut. 18:18
indicate that there are two elements in the prophetic function, the one passive, and the
other active, the one receptive, and the other productive. The prophet receives divine
revelations in dreams, visions, or verbal communications; and passes these on to the
people, either orally, or visibly in prophetical actions, Num. 12:6-8; Isa. 6; Jer. 1:4-10;
Ezek. 3:1-4,17. Of these two elements the passive is the most important, because it
controls the active element. Without receiving, the prophet cannot give, and he cannot
give more than he receives. But the active is also an integral element. One who receives
a revelation is not yet necessarily a prophet. Think of Abimelech, Pharaoh, and
Nebuchadnezzar, who all received revelations. What constitutes one a prophet, is the
divine calling, the instruction, to communicate the divine revelation to others.
c. The duty of the prophets. It was the duty of the prophets to reveal the will of God to
the people. This might be done in the form of instruction, admonition and exhortation,
glorious promises, or stern rebukes. They were the ministerial monitors of the people,
the interpreters of the law, especially in its moral and spiritual aspects. It was their duty
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