By Dr. Tim Orr
The term "prophetic voice" gets thrown around a lot these days. People use it to describe advocates for justice, environmental activists, and cultural reformers. But in the Bible, prophecy is about so much more than activism or rallying for a cause. Biblical prophets were not self-appointed or driven by popular opinion—they were messengers of God, tasked with delivering His truth, often at great personal cost. Their words carried weight because they pointed people to God’s character, confronted sin, and offered hope of restoration. In today’s noisy world, where countless voices compete for attention, it’s more important than ever to ask: What truly represents a prophetic voice? Let’s dig into Scripture, explore the Bible’s warnings about false prophets, and examine where progressive interpretations of prophecy often miss the mark.
The Biblical Foundation of Prophecy: It’s All About God
If there’s one thing to know about biblical prophecy, it’s this: It always starts with God. Prophets weren’t people with big opinions or bold personalities—God chose them to speak on His behalf. Take Isaiah, for example. When he had his vision of God in the temple, he was overwhelmed by God’s holiness and his unworthiness. His response? “Here am I. Send me!” (Isaiah 6:8, NIV). That moment wasn’t about Isaiah’s courage or ambition but his willingness to obey God, no matter the cost.
The same goes for Jeremiah. God called him before he was born, saying, “I appointed you as a prophet to the nations” (Jeremiah 1:5, NIV). Jeremiah’s job wasn’t glamorous—tearing down lies and planting God’s truth in hostile territory. He was rejected, ridiculed, and even thrown into a cistern. But Jeremiah wasn’t in it for fame or fortune; he obeyed God’s call (Kaiser, 1995).
Another key thing about biblical prophecy is that it’s always tied to God’s covenant. Prophets reminded people of their relationship with God and called them back when they strayed. Amos, for example, confronted Israel for their injustice and hypocrisy, telling them that God wasn’t impressed with their religious ceremonies: “Let justice roll on like a river, righteousness like a never-failing stream” (Amos 5:24, NIV). For Amos, justice wasn’t just about fixing society but about living in obedience to God (Wright, 2010).
True Prophecy: Calling Out Sin and Offering Hope
Biblical prophecy wasn’t just about doom and gloom. Yes, prophets often warned people of coming judgment, but they also pointed to hope and revealed God’s redemptive plan. Isaiah painted a beautiful picture of the coming Messiah—the suffering servant who would bear our sins and bring salvation (Isaiah 53). Ezekiel gave us the vivid image of dry bones returning to life, symbolizing God’s power to restore even what seems dead and hopeless (Ezekiel 37).
Ultimately, all biblical prophecy points to Jesus. He wasn’t just another prophet; He was the fulfillment of everything the prophets spoke about. Jesus revealed God’s character, called people to repentance, and offered the ultimate hope—eternal life through Him. This is what true prophecy does: It directs people to God, not to human solutions or ideologies (Carson, 2012).
The Old Testament’s Warnings About False Prophets
Not everyone claiming to speak for God does. The Bible is filled with warnings about false prophets, which are just as relevant today. Deuteronomy 13:1-5 clarifies that even if someone performs miracles, their message must align with God’s truth. They're not speaking for Him if they lead people away from God’s commandments. Period.
False prophets often told people what they wanted to hear. Jeremiah criticized them for saying, “Peace, peace,” when there was no peace (Jeremiah 6:14, NIV). Their feel-good messages gave people a false sense of security, avoiding the hard truths about sin and judgment. It’s easy to see parallels today, where some voices prioritize affirmation over accountability, leaving people unprepared for the reality of God’s holiness (Motyer, 1993).
Another hallmark of false prophets was their selfish motives. Micah called out those who prophesied for money or personal gain, accusing them of exploiting their positions for profit (Micah 3:11, NIV). In contrast, true prophets like Isaiah and Jeremiah faced persecution and suffering because they were faithful to God’s mission, not their interests (Smith, 2017).
Critiquing the Progressive Prophetic Voice
In modern progressive Christianity, the idea of a prophetic voice often gets redefined. It describes movements advocating for justice, inclusion, and systemic change. While these causes can align with biblical values, progressive interpretations of prophecy often miss some key elements of the biblical model.
One major issue is the reliance on human-centered ideologies like Critical Race Theory or Marxism to frame justice. These frameworks can highlight societal issues, but they lack the redemptive power of biblical justice. True justice, as the Bible defines it, is rooted in God’s character and involves fixing systems and transforming hearts. When progressive movements prioritize secular ideologies over God’s Word, they reduce prophecy to activism, stripping it of its spiritual depth (DeYoung & Gilbert, 2011).
Another problem is the focus on systemic sin at the expense of personal accountability. Progressive voices often emphasize the need to reform institutions, which is important, but they rarely call individuals to repent. The Bible, however, addresses both systemic and personal sin. Prophets like Isaiah didn’t just call out corrupt leaders; they told everyone to “wash and make yourselves clean” (Isaiah 1:16, NIV). True transformation begins with the heart, not just the system (Smith, 2017).
Finally, the progressive prophetic voice tends to prioritize inclusion over truth. While inclusion is a biblical value, it cannot come at the expense of confronting sin. Jesus modeled this balance perfectly—He welcomed sinners but always called them to repentance, saying, “Go now and leave your life of sin” (John 8:11, NIV). By avoiding hard conversations about sin, progressive voices risk offering comfort without true change (Carson, 2012).
Restoring the Prophetic Voice in the Church
So, what does a true prophetic voice look like today? It’s not about being popular or aligning with cultural trends. It’s about speaking God’s truth with courage, humility, and love. A true prophetic voice calls out sin, offers hope, and points people to Jesus. It doesn’t shy away from hard conversations, but it does so to lead people back to God.
As Christians, we need to be discerning about the voices we listen to. Does the message align with Scripture? Does it call people to repentance and reconciliation? Does it reflect the character of Christ? These are the questions we must ask.
Ultimately, the prophetic voice isn’t about advancing human agendas—it’s about revealing God’s character and His redemptive plan. It’s about helping people see who God is and inviting them into a transformative relationship with Him. That’s the kind of prophetic voice the church needs today. Let’s reclaim it.
References
- Holy Bible, New International Version. (2011). Biblica, Inc.
- Carson, D. A. (2012). The Gospel as Center: Renewing Our Faith and Reforming Our Ministry Practices. Crossway.
- DeYoung, K., & Gilbert, G. (2011). What Is the Mission of the Church? Making Sense of Social Justice, Shalom, and the Great Commission. Crossway.
- Kaiser, W. C. (1995). The Old Testament Documents: Are They Reliable & Relevant? InterVarsity Press.
- Motyer, A. (1993). The Prophecy of Isaiah: An Introduction and Commentary. IVP Academic.
- Smith, G. V. (2017). Isaiah 1–39: The Christian Standard Commentary. B&H Academic.
- Wright, C. J. H. (2010). The Mission of God: Unlocking the Bible’s Grand Narrative. InterVarsity Press.
Tim Orr is a scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, Imperial College London, the University of Tehran, Islamic College London, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.