New Testament Teaching on No New Revelation

The New Testament does not present itself as introducing entirely new theological concepts but rather as clarifying, fulfilling, and building upon truths already present in the Old Testament. This perspective suggests that while the New Testament brings a new covenant and a deeper understanding, it does not offer "new revelation" in the sense of entirely novel doctrines previously unknown to God's people.

One example of this continuity is the doctrine of regeneration. Jesus's conversation with Nicodemus in John 3 implies that the concept of being "born again" was not entirely foreign to Old Testament teaching. The question "Are you the teacher of Israel and do not understand these things?" (John 3:10) suggests that Nicodemus, as a master teacher, should have been familiar with the spiritual truth of regeneration from the Old Testament scriptures ^[4]. While the New Testament articulates the mechanism and necessity of regeneration more explicitly through the work of the Holy Spirit, the underlying principle of a spiritual transformation was implicitly present in earlier revelation ^[4].

Similarly, the resurrection of the dead, a cornerstone of Christian faith, is presented in the New Testament as a doctrine with roots in the Old Testament. Passages like Job 19:26, Psalm 16:10, Isaiah 26:19, Daniel 12:2, and Hosea 13:14 are cited as Old Testament foundations for the resurrection ^[3]. The New Testament clarifies and expands upon this doctrine, particularly through Christ's own resurrection, but it does not introduce the idea as a completely new concept ^[3]. Even the expectation of the Jews, as seen in Martha's statement to Jesus, "I know that he will rise again in the resurrection on the last day" (John 11:24), indicates a pre-existing understanding of resurrection ^[3]. While the Old Testament sometimes depicts the dead as being without feeling (Psalm 88:12; Ecclesiastes 9:5), the New Testament offers a clearer picture of the suffering of the dead (Luke 16:23, 28; Revelation 14:11), indicating a development in understanding rather than a complete novelty ^[6].

The New Testament also emphasizes the sufficiency and finality of the revelation given through Christ and the apostles. The book of Hebrews encourages believers to move beyond "elementary teaching about the Christ" and "press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God" (Hebrews 6:1) ^[2]. This implies that the foundational truths have been established and that the focus should be on growth within that established framework, not on seeking new foundational revelations.

The concept of a "new covenant" in the New Testament, particularly as discussed in Hebrews 8, highlights a significant shift from the old covenant but not an entirely new divine communication. The new covenant is described as "not according to" the old one, being "very different from, and far superior to" it ^[9]. This superiority lies in its ability to enable obedience through the Spirit's inward impulse and the forgiveness of sins, contrasting with the old covenant which "only worked wrath" ^[9]. Under the new covenant, the Holy Spirit provides an internal understanding of God's law, meaning people "shall not have to teach" their neighbor or brother, because "all shall know me, from the least to the greatest" (Hebrews 8:11) ^[5]. This is a fulfillment and internalizing of God's law, not an introduction of entirely new laws or principles ^[5]. The old covenant was made to the Israelites, who were recipients, not co-agents with God, and it served as a "pedagogue" ^[9]. The new covenant, therefore, represents a deeper, more effective working of God's established principles rather than a departure from them.

The book of Revelation, while unveiling future events, is itself presented as an "unveiling" or "apocalypse" of things that had been veiled, rather than entirely new information ^[11]. It is described as a "manifesto of the kingdom of Christ" and a "travelling manual of the Church" ^[11]. The command given to John, "Seal not" the book (Revelation 22:10), stands in contrast to Daniel's command to "Seal the book" (Daniel 12:4, 9), because the fulfillment of John's prophecy is near, marking the New Testament as "the time of the end and fulfilment" ^[7]. This suggests that the New Testament era is one of culmination and revelation of previously hidden truths, not an ongoing stream of entirely new doctrines.

Even in specific ethical teachings, the New Testament often reiterates and intensifies Old Testament principles. For instance, Jesus's teaching on oaths in Matthew 5:33-37 summarizes and elevates Old Testament teaching found in Leviticus 19:12, Numbers 30:2-4, Deuteronomy 23:21-23, Psalm 50:14, and Zechariah 8:17 ^[8]. Jesus demonstrates that because God is related to all things, breaking any oath breaks God's command, emphasizing that one must be "altogether truthful" ^[8]. This is not a new command but a deeper understanding and application of existing divine expectations ^[8].

The New Testament also warns against teachings that claim to offer "deep things" outside of established doctrine. In Revelation 2:24, Jesus tells the church in Thyatira, "to the rest who are in Thyatira, as many as don’t have this teaching, who don’t know what some call ‘the deep things of Satan,’ to you I say, I am not putting any other burden on you" ^[1]. This statement implies a rejection of additional, potentially misleading, teachings that go beyond the established truth.

The idea of "vision" or "prophecy" in the Old Testament, as seen in Proverbs 29:18 ("Where there is no vision, the people perish"), refers to the public ministering of the word and ordinances ^[10]. This "vision" is not necessarily about receiving entirely new divine messages but about the ongoing proclamation and interpretation of God's revealed will ^[10]. The absence of such public ministry leads to spiritual decline ^[10].

Sources

Revelation “But to you I say, to the rest who are in Thyatira, as many as don’t have this teaching, who don’t know what some call ‘the deep things of Satan,’ to you I say, I am not putting any other burden on you. -- Revelation 2:24”
Hebrews “Hebrews 6:1 (NASB) — Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,”
Torrey's Topical Textbook “Torrey's Topical Textbook: Resurrection, The — A doctrine of the Old Testament -- Job 19:26; Ps 16:10; 49:15; Isa 26:19; Da 12:2; Ho 13:14. A first principle of the gospel -- 1Co 15:13,14; Heb 6:1,2. Expected by the Jews -- Joh 11:24; Heb 11:35. Denied by the Sadducees -- Mt 22:23; Lu 20:27; Ac 23:8. Explained away by false teachers -- 2Ti 2:18. Called in question by some in the church -- 1Co 15:12. Is not incredible -- Mr 12:24; Ac 26:8. Is not contrary to reason -- Joh 12:24; 1Co 15:35-49. Assumed and proved by our Lord -- Mt 22:29-32; Lu 14:14; Joh 5:28,29. Preached by the Apostles -- Ac 4:”
John (Presbyterian) “Jamieson, Fausset & Brown on John 3:10: master--"teacher." The question clearly implies that the doctrine of regeneration is so far disclosed in the Old Testament that Nicodemus was culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth--as many distinguished critics allege, denying that there was any such thing as regeneration before Christ. For our Lord's proposition is universal, that no fallen man is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spirit”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:11: Second of the "better promises" (Heb 8:6). they shall not--"they shall not have to teach" [ALFORD]. his neighbour--So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen." brother--a closer and more endearing relation than fellow citizen. from the least to the greatest--Greek, "from the little one to the great one." Zac 12:8, "He that is feeble among them shall be as David." Under the old covenant, the priest's lips were to keep knowledge, and at his mouth the people were to seek the law: under the new covenant, the Holy Spiri”
Job (Protestant academic) “Tyndale House on Job 14:22: 14:22 Job no longer saw Sheol as a haven (3:17-19; 14:13-17). The Old Testament usually depicts the dead as being without feeling (Ps 88:12; Eccl 9:5; cp. Isa 50:11; 66:24); the doctrine that the dead suffer painfully is clearer in the New Testament (Luke 16:23, 28; Rev 14:11).”
Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 22:10: Seal not--But in Dan 12:4, Dan 12:9 (compare Dan 8:26), the command is, "Seal the book," for the vision shall be "for many days." The fulfilment of Daniel's prophecy was distant, that of John's prophecy is near. The New Testament is the time of the end and fulfilment. The Gentile Church, for which John wrote his Revelation, needs more to be impressed with the shortness of the period, as it is inclined, owing to its Gentile origin, to conform to the world and forget the coming of the Lord. The Revelation points, on the one hand, to Christ's coming ”
Matthew (Protestant academic) “Tyndale House on Matthew 5:33: 5:33-37 Jesus here summarizes the Old Testament teaching on oaths (Lev 19:12; Num 30:2-4; Deut 23:21-23; Ps 50:14; Zech 8:17). The Pharisees had degrees of commitment for oaths—for example, ones that did not mention God were not as binding. Jesus shows that because God is related to all things (heaven, earth, Jerusalem, my head; see also Matt 23:16-22), breaking any oath breaks God’s command (see Exod 20:7). The point is that one must be altogether truthful. Jesus’ righteousness elevates the disciple’s everyday yes and no to the level of binding oath. Oaths becom”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:9: Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins. made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God. I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedag”
Proverbs (Baptist/Reformed) “John Gill on Proverbs 29:18: Where there is no vision, the people perish,.... That is, "no prophecy", as the Vulgate Latin version renders it; and which is often the sense of the word, as the vision of Isaiah is the prophecy of Isaiah; and, in the New Testament, prophesying is often put for preaching; and here vision, or prophecy, signifies the public ministering of the word and ordinances, and want of persons to administer them; no expounder, as the Septuagint version; or interpreter, as the Arabic. This was the case in the latter end of Eli's life, Sa1 3:1; in Asa's times, and before, Ch2 15”
Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 1 (introduction): 1TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Rev 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Rev. 1:1-20) Revelation--an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the G”

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