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1The priests the Levites [Descendants of United with], all the tribe of Levi [United with],b shall have no portion nor inheritance with Israel [God prevails]. They shall eat the offerings of Adonai made by fire and his portion.
2They shall have no inheritance among their brothers. Adonai is their inheritance, as he has spoken to them.c
3This shall be the priests’ mishpat ·due· from the people, from those who offer a sacrifice, whether it be ox or sheep, that they shall give to the priest the shoulder, the two cheeks, and the inner parts.d
4The first fruits of your grain, of your new wine, and of your oil,e and the first of the first fleece of your sheep, you shall give him.
5For Adonai your God has chosen him out of all your tribes, to stand to minister in Adonai ’s name, him and his sons forever. (4)f
6If a Levite comes from any of your gates out of all Israel [God prevails], where he lives as a foreigner, and comes with all the desire of his soul to the place which Adonai shall choose;
7then he shall minister in the name of Adonai his God, as all his brothers the Levites [Descendants of United with] do, who stand there before Adonai .
8They shall have like portions to eat, in addition to that which comes from the sale of his family possessions.
9When you have come into the land which Adonai your God gives you, you shall not learn to imitate the abominations of those nations.g
10There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who practices sorcery, or an enchanter, or a sorcerer,h
11or a charmer,i or a consulter with a familiar spirit, or a sorcerer,j or a necromancer.
12For whoever does these things is detestable to Adonai . Because of these abominations, Adonai your God drives them out from before you.
13You shall be perfect with Adonai your God. (5)
14For these nations that you shall dispossess sh'ma ·hear obey· those who practice sorcery and to diviners; but as for you, Adonai your God has not allowed you so to do.kl
15Adonai your God will raise up to you a prophet from among you, of your brothers, like me. You shall sh'ma ·hear obey· him.m
16This is according to all that you desired of Adonai your God in Horeb [Desert] in the day of the assembly, saying, “Let me not sh'ma ·hear obey· again Adonai my God’s voice, neither let me see this great fire any more, that I not die.”n
17Adonai said to me, “They have well said that which they have spoken.
18I will raise them up a prophet from among their brothers, like you.o I will put my words in his mouth, and he shall speak to them all that I shall enjoinp him.q
19It shall happen, that whoever will not sh'ma ·hear obey· my words which he shall speak in my name, I will require it of him.rs
20But the prophet who speaks a word presumptuously in my name, which I have not enjoined him to speak, or who speaks in the name of other deities, that same prophet shall die.”
21You may say in your heart, “How shall we know the word which Adonai has not spoken?”
22When a prophet speaks in Adonai ’s name, if the thing does not follow, nor happen, that is the thing which Adonai has not spoken. The prophet has spoken it presumptuously.t You shall not be afraid of him.
Footnotes:
1 aDeut 18:1 (Deut 18:1-2) (#1.48): None of the tribe of Levi shall take any share of the spoils in the conquest of the Land of Israel
1 bDeut 18:1-2 (Deut 18:1-8) (#1.49): T. None of the tribe of Levi shall take any portion in the Land of Israel / R. The tribe of Levi must not be given a portion of the land in Israel, rather they are given cities to dwell in
3 cDeut 18:3 (Deut 18:1-3) (#8.525): To give the shoulder, the two jowls, and the stomach of slaughtered animals to a Cohen ·Priest·
4 dDeut 18:4 (Deut 18:1-5) (#8.526): T. To set apart a First Fruits offering for the Cohen ·Priest· from the fruit fruits of your grain, wine, oil, and the first fleecing of sheep / R. To set aside trumah gedolah ·great offering· as a tithe for the Cohen ·Priest· T. Note: These offerings encompasses the First Fruits #1 and #2 offerings
4 eDeut 18:4 (Deut 18:1-5) (#8.527): To give the first fleecing of a sheep to the Cohen ·Priest·
6 fDeut 18:6-8 (#2b.181): T. The Levites will minister in the name of Adonai / R. The Cohenim ·Priests· serve in the Sanctuary in their divisions; the divisions referred to were established by David (1 Chr ch. 24) / R. The work shifts of the Cohenim ·Priests· must be equal during holidays / R. (The Rabbis add) On festivals, all the Cohenim ·Priests· divisions are to serve together
10 gDeut 18:10 (Deut 18:9-15) (#2a.86): T. Not to have one who reads omens ·signs interpreted as significance· or a sorcerer among the people / R. Not to go into a trance to foresee events / T. (Alternative) Not to practice astrology ·reading the stars as having influence on human affairs·
11 hDeut 18:11 (Deut 18:9-15) (#2a.87): T. Not to practice the art of animal charming / R. Not to mutter incantations
11 iDeut 18:11 (Deut 18:9-15) (#2a.88): T. Not to consult a familiar spirit; that is necromancy / R. Not to consult the ov ·medium with familiar spirits·
11 jDeut 18:11 (Deut 18:9-15) (#2a.89): T. Not to consult the spirits of the dead or ghosts; this is called necromancy / R. Not to attempt to contact the dead
15 kDeut 18:15 (#1.50): T. “Adonai your God will raise up to you a prophet from the midst of you, among your brethren, like unto me (Moses); to him you shall listen” (v15) / R. To obey every prophet who speaks in the name of Adonai, as it is written “unto him you shall listen” / R. Listen to the prophet speaking in Adonai’s Name. R. The Rabbis clarify: the prophet is to be obeyed provided he neither adds to nor takes away from the Torah ·Teaching·
15 lMP: Moses [Drawn out] prophecies God will raise up a prophet like himself among the people of Israel. (2 Sam 8:2, 8:14; Luke 4:23-24, 4:32 (4:16-32); 1 Cor 15:25)
15 mQuoted in John 7:40; Acts 3:22, 7:37
17 nMP: God confirms His intention to raise up a Prophet like Moses, and put His words the mouth of His Prophet. (Matt 9:8 (9:1-8); John 7:40, 12:48-50; Acts 3:19-26, 7:37; 1 Peter 2:24)
18 oQuoted in Acts 3:22
18 pQuoted in John 12:49
19 qMP: Whoever does not honor the words of the Prophet will give an account to God. The prophet’s words are equal authority to God’s words. (Matt 8:4-7, 12:28, 12:30-32, 12:36-37 (12:22-37); John 8:23-29)
19 rQuoted in Acts 3:23
20 sDeut 18:20 (Deut 18:20-22) (#3.252): T. Not to prophecy presumptuously in the name of Adonai / R. Not to prophecy falsely in the name of Adonai
22 tDeut 18:22, 13:6 (Deut 18:20-22, 13:1-5, 13:6-11, 13:12-18) [Heb Bible Deut 18:22, 13:5 (Deut 18:20-22, 13:2-6, 13:7-12, 13:13-19)] (#3.253): T. Not to be afraid of a false prophet / R. Not to refrain from killing a false prophet; derived from (Deut 13:5 [Heb Bible Deut 13:6]) being applied to (Deut 18:22)
Deliverance - Part 2
By Derek Prince27K32:42DeliveranceEXO 20:3DEU 18:9ISA 47:12In this sermon, the speaker discusses the story of Moses and the magicians in the book of Exodus. He highlights the supernatural powers displayed by both Moses and the magicians, but emphasizes that the power of God was greater. The speaker warns against seeking supernatural help from any being other than the true God, as it would make that being one's god. He also mentions the spiritual inheritance that can be passed down through generations and emphasizes the need for total repentance and submission to God. The sermon concludes with a reminder that individuals must take responsibility for their own desperation and seek deliverance for themselves.
Getting Alone - Abandonment (Cd Quality)
By Leonard Ravenhill12K1:10:26AbandonmentEXO 40:35DEU 18:15MAT 6:33HEB 12:29HEB 13:14In this sermon, the preacher emphasizes the importance of forgetting and never doing certain things. He criticizes the idea that preaching alone can reach the nations, pointing out the poverty and suffering in other countries. The preacher believes that the church is weak and powerless, and only God can bring revival. He also discusses the dangers of being mesmerized by wealth and emphasizes the need for a complete surrender to God.
Alone - Abandonment
By Leonard Ravenhill9.0K1:10:06AbandonmentEXO 3:2EXO 33:18DEU 18:15PSA 119:97MAT 4:2HEB 12:29HEB 13:14In this sermon, the preacher emphasizes the need for a revival in the church. He describes the current state of the church as weak and powerless, comparing it to people in Africa lying in the gutter. The preacher believes that only God can breathe life into the church and bring about revival. He also highlights the importance of giving our complete attention and surrendering our lives to God. The sermon encourages listeners to prioritize their relationship with God over worldly entertainment and to endure opposition and reproach for the sake of Christ, just as Jesus did.
Recognizing and Dealing With Occult Involvement
By Bill McLeod4.8K55:05Spiritual WarfareOccultOccult InvolvementDEU 18:10JAS 4:7Bill McLeod emphasizes the critical need for believers to recognize and renounce occult involvement, explaining that many individuals struggle with spiritual affliction due to their engagement with occult practices. He illustrates this through various testimonies, including a girl who found freedom after confronting her occult ties, and warns that rebellion against God's will can lead to demonic invasion. McLeod stresses the importance of submitting to God, resisting the devil, and the necessity of cleansing one's life of any occult influences to experience true spiritual freedom. He encourages believers to seek healing and deliverance through prayer and reliance on God's Word, while also highlighting the rising prevalence of demonic activity in the world today.
Who
By A.W. Tozer4.5K43:49Sovereignty Of GodDEU 18:15MAT 7:21LUK 13:3JHN 3:3ACT 3:22HEB 1:1In this sermon, the preacher discusses the concept of freedom and how it is not truly attainable in society. He uses the analogy of two buns on a park bench to illustrate that even in a seemingly free situation, there are limitations and compromises. The preacher emphasizes that while we may live in politically free countries, there are still restrictions and consequences for our actions. He concludes by highlighting Jesus Christ as the ultimate authority in religion and the need for individuals to come to Him for true freedom and salvation.
A Religion Without Righteousness
By Joshua Daniel3.9K28:31DEU 18:9PRO 22:6MAT 6:24LUK 8:5LUK 8:11GAL 6:7EPH 6:141TI 6:10JAS 1:221JN 3:8
This sermon by Joshua Daniel emphasizes the importance of not letting the Word of God be taken away by the devil after hearing it, highlighting the need for true salvation and righteousness in our lives. Joshua Daniel shares examples of how materialism and superstitions can hinder our spiritual growth, urging believers to prioritize spreading the good news and standing for righteousness. The message calls for a genuine commitment to God's Word and a rejection of abominable practices that go against His teachings.
Total Abandonment to the Lord
By Leonard Ravenhill3.2K1:06:40AbandonmentDEU 18:15MAT 6:33ACT 7:17ACT 7:22HEB 13:13The sermon transcript discusses the concept of abandonment in relation to commitment and sanctification. The speaker highlights three examples of abandonment: Jesus Christ, Moses, and the Apostle Paul. The sermon also references the story of Stephen in the book of Acts, where he recounts the history of the Jews and their journey in Egypt. The speaker emphasizes the importance of abandonment in following God's will and encourages the audience to seek enrichment from the Word of God.
By Signs and Wonders Where Christ Has Not Been Named
By John Piper2.9K46:25DEU 18:10JHN 5:36ACT 4:29
This sermon emphasizes the importance of understanding the power of God's Word and the role of signs and wonders in the church. It delves into the method and instruments through which Christ brings about obedience, highlighting the significance of both word and deed, signs and wonders, and the power of the Holy Spirit. The sermon encourages believers to pray for signs and wonders today while maintaining a central focus on the Word of God and the sovereignty of God in all things.
Miracles
By Jacob Prasch2.9K29:54MiraclesDEU 18:19MAT 7:22JHN 5:36In this sermon, the speaker discusses the reasons why Jesus performed miracles, signs, and wonders. The first reason is the compassion of God, as Jesus felt compassion for the people who were like sheep without a shepherd. The second reason is to bear witness to the fact that the kingdom of God has broken in and that Jesus is the Messiah and the way of salvation. The speaker emphasizes that these signs and wonders are meant to point people to Jesus and the Gospel, not to prove anything about a person. The sermon also highlights the importance of not reducing ministry to a circus or show, as Jesus refused to do so and warned against false teachers who engage in such practices.
Palm Sunday
By Jacob Prasch2.6K1:41:39Palm SundayDEU 18:22PSA 118:22JER 23:16MAT 21:2MAT 21:23MAT 23:39ACT 17:11The video discusses the events of Palm Sunday, specifically focusing on Jesus' entry into Jerusalem. It highlights the fulfillment of prophecy and the significance of Jesus being hailed as the King by the people. The speaker emphasizes the reaction of the Pharisees and temple officials who were indignant at the people's praise of Jesus. The video also draws attention to the concept of stones crying out if the people were to become silent, emphasizing the importance of acknowledging and proclaiming Jesus as Lord.
Occultism: The House of Satan - Part 1
By Don Basham2.5K29:32OccultismDEU 18:9MAT 6:33MRK 13:21ACT 16:16In this sermon, the speaker describes a meeting where evidential material was presented and questions were answered about heaven. Many people believed and confessed their deeds, and those who practiced occult arts brought their books together and burned them. The speaker suggests that this is an accurate picture of the state of Christianity in America and around the world, as Satan has infiltrated the ranks of God's people with demonic influences. The sermon also references biblical passages, such as Mark 13, where Jesus warns against false prophets and the signs and wonders they perform to deceive people.
Salvation Message
By Jacob Prasch2.4K1:18:49SalvationEXO 19:9DEU 18:18PSA 22:1ISA 1:18In this sermon, the speaker explores the concept of humanity's fallen nature and the search for meaning in life. He contrasts the belief that people are basically good with the biblical perspective that humans were created to be good but have become fallen. The speaker reflects on the consequences of this fallen nature, such as greed and the inability to be content. He also discusses his personal journey of investigating various ideologies and religions, ultimately finding answers in the Bible and the transformative power of Jesus.
Through the Bible - Deuteronomy
By Zac Poonen2.4K59:41DEU 5:15DEU 18:18DEU 20:3DEU 20:5DEU 20:16In this sermon, the speaker discusses the book of Deuteronomy and its three main themes: looking back at God's faithfulness, looking upwards at God's laws, and looking forward to God's future plans. The first two chapters of Deuteronomy encourage the Israelites to reflect on God's faithfulness throughout their forty years in the wilderness. The following chapters focus on God's laws and the importance of looking inward while also looking upward to Jesus. The final chapters contain prophecies by Moses about the wonderful things God will do in the future. The speaker emphasizes the need for personal growth and moving forward in the Christian life, rather than remaining stagnant. The sermon also highlights the significance of even the smallest commandments and warns against forgetting the Lord when experiencing material blessings.
Witchcraft, Wizards & Witches - Aa Allen
By From the Pulpit & Classic Sermons2.2K29:25WitchcraftSpiritual WarfareRadioDEU 18:10A.A. Allen addresses the alarming rise of witchcraft and its influence in society, emphasizing that it is a work of the devil and is condemned by the Bible. He shares a chilling story of a woman who believed she was cursed by a hex, leading to her untimely death, and warns that many are being deceived by modern witchcraft practices. Allen calls for awareness and spiritual revival, urging believers to recognize the dangers of witchcraft and to seek freedom through faith in God. He highlights the importance of understanding biblical teachings against witchcraft and encourages listeners to turn to God for deliverance from curses and hexes.
War on Earth - Part 2
By Derek Prince2.1K28:34DEU 18:9PSA 139:23AMO 5:14MAT 12:36MRK 9:24JHN 8:44EPH 6:12JAS 3:161PE 3:6
This sermon delves into the topic of demons, distinguishing them from devils and exploring their potential origins as disembodied spirits. It recounts a personal experience of deliverance from various demons, highlighting the desperate craving of demons to occupy human bodies. The sermon also addresses how demons can enter individuals through various means like prenatal exposure, emotional shock, sinful acts, and idle words, emphasizing the importance of repentance and deliverance.
(Through the Bible) Deuteronomy 17-20
By Chuck Smith1.7K52:32NUM 35:9DEU 17:1DEU 18:15DEU 19:92SA 24:24ACT 3:22In this sermon, Moses is giving his final instructions to the children of Israel before his death. He emphasizes the importance of offering sacrifices that are valuable and not cast-offs. David's desire to buy the threshing floor of Ornan to offer a sacrifice is used as an example of giving a sacrifice that truly costs something. Moses also provides exemptions from battle for those who have recently built houses, planted vineyards, or become engaged to be married. The overall message is that God is with them and will fight for them against their enemies.
Contract on Children - Part 2
By Winkie Pratney1.4K57:25LEV 18:21DEU 18:10
This sermon delves into the dark reality of the worship of Moloch, highlighting the extreme sacrifices and atrocities committed in the name of power and supernatural influence. It contrasts the two sides of paganism, from the happy and imaginative to the dark and unnatural, emphasizing the descent into inhuman practices like child sacrifice and cannibalism. The speaker draws parallels between ancient civilizations like Carthage and modern societal issues, pointing out the erosion of childhood innocence and the prioritization of material gain over moral values.
Prophets, Prophecy, and Prophesying
By Emanuel Esh1.2K1:26:46ProphetsDEU 18:15AMO 8:11JHN 14:15HEB 1:1In this sermon, the speaker discusses the spiritual famine that exists in the land, where people are lacking the word of God. He emphasizes the importance of preaching and proclaiming the word of God to bring about repentance and salvation. The speaker references the book of Amos, where it is prophesied that there will be a famine of hearing the words of the Lord. He also shares a story about a young man who participated in a parade to spread the gospel. Overall, the sermon highlights the need for the word of God to be preached and received in order to bring about spiritual transformation.
Christmas Gift
By Jim Cymbala1.1K30:17ChristmasGEN 3:15DEU 18:15MAT 2:1JHN 6:9JHN 21:25In this sermon, the speaker discusses the reactions people have towards Jesus. He emphasizes the importance of recognizing Jesus as the true king and the answer to everything in our lives. The speaker mentions that Jesus warned about being consumed by the cares of this world and not recognizing his presence when he returns. He encourages the congregation to trust in Jesus and confess him as their Savior. The sermon concludes with a prayer for blessings, love, and a call for those who want to accept Jesus to stand up and receive prayer.
Who Is Jesus? (Debate)
By Michael L. Brown8821:51:44LEV 16:8LEV 16:21LEV 16:30DEU 18:9ISA 52:13MAT 27:51In this sermon, the speaker begins by expressing a sense of dissatisfaction with life and a desire for something more. He confesses to making poor choices, including leaving his family and job, in search of this elusive fulfillment. The speaker then leads the audience in a prayer of repentance and acceptance of Jesus as their Lord and Savior. He offers his book, titled "There Must Be Something More," as a gift to those who have prayed with him. The sermon also briefly touches on the historicity of the Gospel story.
Blessed Is He Who Knoweth His Limitations
By John Follette7621:46:32LimitationsDEU 18:15MAT 7:28MAT 13:13JHN 14:8JHN 15:3In this sermon, the speaker emphasizes the power of the word of God in cleansing and transforming individuals. He refers to the three years of teaching and washing over the listeners' spirits to prepare them for receiving the message. The speaker encourages the audience to observe Jesus' teaching moves in the Gospels and pay attention to the reactions of the listeners. He highlights the importance of the word of God in creating a fresh response in the hearts of people and opening their minds to new realities.
Christ in the Ship (Cuts Off)
By Paris Reidhead73331:45ChristDEU 18:15MAT 5:1MAT 15:6MRK 12:37JHN 4:24JHN 6:21In this sermon, the speaker emphasizes the understanding and patience of the Lord towards each individual. He highlights how Jesus saw people as whole individuals, not just souls, and expects the same from us in our evangelism efforts. The sermon focuses on the passage from John chapter 6, where Jesus is willingly received into a ship and immediately reaches their destination. The speaker emphasizes that Jesus knows our inner desires and distractions, yet still shows love and patience towards us. He also highlights how Jesus is concerned about every aspect of our lives, including our living, finances, protection, and survival.
Audio Sermon: Recognizing and Dealing With Occult Involvement
By Bill McLeod72155:06DEU 18:9PSA 102:16MAT 11:28MRK 9:25COL 2:15HEB 12:1HEB 12:22JAS 4:7REV 9:20REV 16:13
This sermon delves into the importance of deliverance from demonic afflictions and the need for total surrender to God. It recounts real-life experiences of individuals struggling with occult involvement and the subsequent liberation and transformation upon surrendering to God. The sermon emphasizes the necessity of renouncing occult practices, seeking forgiveness, being filled with the Holy Spirit, and focusing on Christ to overcome demonic influences and live a victorious Christian life.
The Definition and Hope of Revival
By Richard Owen Roberts5671:19:12DEU 18:152CH 7:14ISA 1:18JER 6:14MAT 7:21JHN 14:15ACT 3:191CO 1:18HEB 11:6
This sermon emphasizes the urgent need for true revival in the church, highlighting the importance of repentance, confronting sin, and returning to God. It addresses the misconception of faith as mere mental assent, the necessity of biblical accuracy, and the requirement of absolute obedience to Jesus Christ for salvation. The speaker challenges the audience to heed the words of Christ and warns of the consequences of not doing so.
Old Testament Survey - Part 23
By Dick Woodward50227:29DEU 10:12DEU 14:23DEU 15:11DEU 17:18DEU 18:10DEU 18:15DEU 20:1DEU 25:5DEU 30:19
This sermon delves into the Book of Deuteronomy, focusing on Moses' sermons to the people of God before entering Canaan. It emphasizes responding to God's grace with obedience and love, highlighting the unconditional nature of God's love and the need for cleansing and repentance. The sermon explores the importance of faith, stewardship, charity, and obedience to God's Word, including teachings on tithing, capital punishment, and the Messianic prophet. It concludes with a powerful exhortation to choose life by obeying God's commands.
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8) The priests the Levites . . . shall eat the offerings--As the tribe of Levi had no inheritance allotted them like the other tribes but were wholly consecrated to the priestly office, their maintenance was to arise from tithes, first-fruits, and certain portions of the oblations presented on the altar, which God having by express appointment reserved to Himself made over, after being offered, to His ministers.
Verse 3
this shall be the priest's due from the people--All who offered sacrifices of thanksgiving or peace offerings (Lev 7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.
Verse 6
if a Levite . . . come with all the desire of his mind--It appears that the Levites served in rotation from the earliest times; but, from their great numbers, it was only at infrequent intervals they could be called into actual service. Should any Levite, however, under the influence of eminent piety, resolve to devote himself wholly and continually to the sacred duties of the sanctuary, he was allowed to realize his ardent wishes; and as he was admitted to a share of the work, so also to a share of the remuneration. Though he might have private property, that was to form no ground for withholding or even diminishing his claim to maintenance like the other ministering priests. The reason or principle of the enactment is obvious (Co1 9:13). At the same time, while every facility was afforded for the admission of such a zealous and self-denying officer, this admission was to be in an orderly manner: he was to minister "as all his brethren"--that is, a Gershonite with Gershonites; a Merarite with Merarites; so that there might be no derangement of the established courses.
Verse 9
THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14) thou shalt not learn to do after the abominations of those nations--(See on Lev 18:21; Lev 19:26; Lev 19:31; Lev 20:4). In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling block to the Israelites, on account of their divinations and superstitious practices.
Verse 15
CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19) The Lord thy God will raise up unto thee a prophet--The insertion of this promise, in connection with the preceding prohibition, might warrant the application (which some make of it) to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of it is, "There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely appointed prophets, for judging of whose credentials a sure criterion is given" (Deu 18:20-22). But the prophet here promised was pre-eminently the Messiah, for He alone was "like unto Moses" (see on Deu 34:10) "in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety, and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion." This prediction was fulfilled fifteen hundred years afterwards and was expressly applied to Jesus Christ by Peter (Act 3:22-23), and by Stephen (Act 7:37).
Verse 19
whosoever will not hearken unto my words which he shall speak in my name, I will require it of him--The direful consequences of unbelief in Christ, and disregard of His mission, the Jewish people have been experiencing during eighteen hundred years. Next: Deuteronomy Chapter 19
Introduction
INTRODUCTION TO DEUTERONOMY 18 This chapter gives an account of the provision made for the priests and Levites, with the reason of it, Deu 18:1, of allowance of a country Levite to minister at Jerusalem, and take his portion with the rest, Deu 18:6, and of several persons of bad practices not to be suffered among the people of Israel, Deu 18:9, and of an extraordinary prophet that should be raised up among them, to whom they should hearken, or it would be the worse for them, Deu 18:15, but a false prophet was to be put to death, of whom a sign is given by which he might be known, Deu 18:20.
Verse 1
The priests, the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel,.... That is, in the land of Canaan, in the division of it among the tribes: they shall eat the offerings of the Lord made by fire, and his inheritance; the meat offerings, see Lev 2:2, and whatsoever of the sin offerings and peace offerings which were the Lord's; so Ben Melech says, the flesh of the offerings which belonged to the priests was called fire offerings, after part of it was consumed by fire. All these, with other things, Num 18:8, were given, as the Targum of Jonathan expresses it, for their inheritance, in lieu of their having none in the land of Canaan.
Verse 2
Therefore shall they have none inheritance among their brethren,.... Neither of the field, nor of the vineyard, as the above Targum, because provision was made for them otherwise, and especially because the Lord is their inheritance, as he hath said unto them; see Gill on Num 18:20, which as it may be understood in a spiritual sense of their interest in God, as their covenant God, and of their enjoyment of him, and communion with him; so chiefly in a temporal sense of all those things in the sacrifices which the Lord claimed to himself, and these he gave unto them; so the same Targum interprets this of the twenty four gifts of the priesthood, enumerated Num 18:1.
Verse 3
And this shall be the priest's due from the people, from them that offer sacrifice,.... Not from the priests, as Jarchi observes, but from those that bring the sacrifices to the priests, particularly the peace offerings: whether it be ox or sheep; the one of the herd, the other of the flock, creatures used in sacrifice, and takes in goats and the kids of them, rams and lambs: and they shall give unto the priest the shoulder, and the two cheeks, and the maw; the first of these designs the upper part of the arm that joins to the neck and back, and the next the two cheeks with the tongue, as both Jarchi and Aben Ezra observe, and indeed the whole head is meant; the maw, which the Septuagint interpreters call and other writers is, according to the philosopher (p), the fourth and last ventricle or stomach, and which he thus describes;"after the echinus or rough tripe is that which is called the maw, which is in size larger than the echinus, and in form longer, and has many large and smooth folds;''and , the maw of an ox, and the belly of a swine, are reckoned by the poet (q) as delicious food. (p) Aristot. Hist. Animal. l. 2. c. 17. (q) Aristophan. Equites, Act. 1. Sc. 3. p. 307. & Act. 4. Sc. 1. p. 355.
Verse 4
The firstfruit also of thy corn, and of thy wine, and of thy oil,.... This is the "terumah", or heave offering, the offering of the firstfruits; what the measure or quantity was is not declared, but is fixed by the Jews; See Gill on Exo 22:29, and the first of the fleece of thy sheep shall thou give him: concerning which in the Misnah (r) it is said, the first of the fleece is used in the land and without the land, of which they give the weight of five shekels in Judea, which are ten shekels in Galilee; and they give white wool, and not defiled, enough to make of it a little garment. He that buys a fleece of the sheep of a Gentile, he is free from the first of the fleece; but if he buys it of his neighbour, if he leaves any of it, the seller is bound, if none the buyer is bound; if there are two sorts, russet and white, and he sells the russet but not the white, the males but not the females, everyone gives for himself. It may be observed in this account, that as much wool was to be given as would make a small garment; enough, says one of the commentators (s), to make a little garment to minister in; and the least garment fit for a priest to minister in is a girdle. Jarchi's paraphrase of it is,"when thou shearest thy flock every year, give the first of it to the priest; it does not determine the quantity, but our Rabbins fix it to the sixtieth part;''with which agrees the observation of another writer (t), that there is no quantity fixed for the first of the fleece from the law, but from the words of the Scribes it must not be less than the sixtieth part. There is no obligation to the first of the fleece until five sheep are shorn, and the fleece of everyone of the five must not be less than twelve shekels' weight; but if there is one fleece of them less than twelve shekels, though the five fleeces are more than sixty shekels, lo, this is free; so that, as Maimonides (u) says, the first of the fleece is not less than the weight of a shekel. (r) Cholin, c. 11. sect. 1, 2. (s) Bartenora in ib. (t) Ibid. (u) In Misn. ib.
Verse 5
For the Lord thy God hath chosen him out of all thy tribes,.... That is, has chosen the tribe of Levi out of all the other tribes of Israel: to stand to minister in the name of the Lord; the priests to minister to the Lord by offering sacrifices, and the Levites to minister to the priests in assisting them in their service; and both their ministry were in the name of the Lord, and for his glory, and done standing; for there was no sitting in the sanctuary (w); the priestly ministry was only performed standing (x), whatever was done sitting was rejected (y); see Heb 10:11, him and his sons for ever; Levi and his posterity, or the posterity of the tribe of Levi, were chosen by the Lord to this service, to be employed in it as long as the ceremonial law continued, on which stood the Levitical priesthood; but both are now abolished by Christ, having their accomplishment in him, Heb 7:11. (w) Maimon. in Misn. Zebachim, c. 2. sect. 1. (x) Bartenora in ib. (y) Misn. ib.
Verse 6
And if a Levite come from any of thy gates out of Israel, where he sojourned,.... In any of the cities through the land, for they were dispersed all over the country, and employed in instructing and teaching the people; and, excepting the cities which were given them to dwell in out of the various tribes, they were but sojourners: and come with all the desire of his mind unto the place which the Lord shall choose; the city of Jerusalem, where the temple would be built, and sacrifices offered, at which the Levites were assisting to the priests, and in various parts of the service of the sanctuary; and to which they are supposed to come with an hearty good will, with great eagerness of soul, and a vehement desire of being employed in the work of the Lord. Though Jarchi interprets it of a priest, that comes and offers his freewill offerings, or what he is obliged to, and even in a ward not his own; or, as otherwise expressed, of the priests that come to the feast, who offer in the ward, and serve in the offerings that come by virtue of the feast, as the additions of the feast, though it is not in their own ward; and indeed every priest was a Levite, though every Levite was not a priest; and the description of him after given, as standing ministering in the name of the Lord, best agrees with a priest.
Verse 7
And he shall minister in the name of the Lord his God,.... The Targum of Jonathan is,"he shall minister in the name of the Word of the Lord his God;''in the name of Christ, as a type of him, as every priest and every sacrifice were: he was to be allowed to officiate, though it was not his course or turn: as all his brethren the Levites do, which stand there before the Lord; daily offering the same sacrifices, and whatsoever are brought unto them; who might be said to stand before the Lord, because they stood at the altar of the Lord, and offered the sacrifices of the people to him; and a country Levite or priest was to be admitted to do the same thing at Jerusalem, and in the temple there, as they did; and this shows that a priest is meant by the Levite.
Verse 8
They shall have like portions to eat,.... Equal parts of the sacrifices with the priests that usually ministered there; hence we learn, says Jarchi, that they divided the skins and flesh of the sin offerings; perhaps even such as did not come by virtue of the feast, as the daily sacrifices, and the additions of the sabbath, and the vows, and the freewill offerings: beside that which cometh by the sale of his patrimony: for though the priests and Levites had no inheritance divided to them in the land, yet they might buy houses and fields, and leave them to their children, and this may be called their patrimony; now it was not reasonable that they should wholly live upon this, or spend what their fathers left them; but, besides the income of that, were to have their part and portion with their brethren in the sacrifices of the sanctuary. But some interpret these words in a different way, as if they had respect to the gifts and oblations in the several wards in which the priests ministered, as they were ordered by their fathers, Eleazar, Ithamar, Samuel, David, and Solomon; so the Targums of Onkelos, Jonathan, and Jarchi. In the times of Eleazar and Ithamar, there were only eight wards or courses, which ministered in their turns, but in the days of David they were divided into twenty four; See Gill on Luk 1:8; now the ordering and fixing these in their turns is called a vendition or sale; and these country priests might partake of all sacrifices at the feast, excepting those which belonged to him whose course it was that week.
Verse 9
When thou art come into the land which the Lord thy God giveth thee,.... The land of Canaan, often thus described, to express the goodness of God in bestowing it on them, as a mere favour of his, without any desert of theirs; and so typical of the heavenly Canaan, or eternal life, which is the free gift of God through Christ: thou shall not learn to do after the abominations of these nations; the seven nations which before inhabited it; they might learn, as Jarchi observes, to know how corrupt their works were, and to show to their children, that they might not do so; but they were not to learn them so as to practise them, but to have them in the utmost abhorrence, as being abominable to God, and which should be so to them; some of which are as follow.
Verse 10
There shall not be found among you anyone that maketh his son or his daughter to pass through the fire,.... To Moloch, which was a sort of lustration by fire, two fires being made, and the child led by a priest between them, and which was an initiation of him into the religion of that deity, and devoting him to it; so Jarchi says, this is the service of Moloch, making piles of fire here and there (on this side and on that), and causing (the children) to pass between them both. Besides this they used to burn them with fire to this deity, perhaps after the performance of this ceremony; see Deu 12:31, or that useth divination: according to Aben Ezra this is a general name, and so Ben Melech, the particulars of which are what follow: an observer of times, &c. Cicero says (z), there are two sorts of divination, one is of art, the other of nature. What nation or what city is not moved by prediction, either by the entrails of beasts, or of those that interpret strange things and lightnings, or of soothsayers, or astrologers, or of lots (for these are mostly of art); or of dreams or prophecies, for these two are thought to be natural? Again he says (a), the Phrygians, Pisidians, and Cilicians, pay a great respect to the signs of birds--from the beginning of the world it was that certain signs were forerunners of certain things; some in the entrails of beasts, some in birds, others in lightnings, others in marvellous things, others in the stars; some in visions and dreams, and others in the words of frantic persons. So the comedian remarks (b), that if a strange black dog comes into a house, or a snake falls from the tiles through rain, or a hen crows, these, are observed as ominous, by the diviner or soothsayer. Porphyry says (c), that soothsayers divine by the noise of crows and ravens; and it is said (d) the Arabians, from birds as from oracles, divine what shall come to pass; and that they attain to, as they say, by eating the heart and liver of dragons. Jarchi on this place asks, who is the diviner? one that lays hold on his staff, and says, shall I go? or shall I not go? that is, to such a place; and according as it fell, so judgment was made; see Hos 4:12. Now such sort of diviners and divinations are cautioned against, as not to be admitted among the people of Israel, and regarded by them: or an observer of times: and such things the Egyptians were very inquisitive about, what month or day belonged to the gods, what day any one was born on, what shall befall him, how he will die, and what he shall be, as Herodotus (e) relates; and such are they who are here meant, according to R. Akiba (f) that count times and hours, and say such a time is beautiful (or seasonable) to go out in and trade; but the wise men say, as Jarchi observes, these are they that hold the eyes, cast a mist over people's eyes, that they cannot perceive their juggling tricks. Some think the word has the signification of clouds, and so designs such that observed them and their motions, and made their conclusions according to them; see Lev 19:26, or an enchanter; according to Jarchi, one that remarks things as ominous; as when a morsel falls out of a man's mouth, a roe stops him in the way, or his staff falls out of his hands: the word has the signification of a serpent in it, and so may signify one that enchants them; see Psa 58:4 or makes observations by them, as portending this and that, and the other, as before observed of the snake falling from the tiles; and Horace (g) speaks of a serpent lying in the way, and frightening horses, as taken notice of by soothsayers: or a witch; of whom see Exo 22:18. (z) De Divinatione, l. 1. c. 8. (a) Ibid. (b) Terent Phormio, Act. 4. Sc. 4. "introit in aedes", &c. (c) De Abstinentia, l. 3. c. 4. (d) Philostrat. Vit. Apollon. l. 1. c. 14. (e) Enterpe, sive, l. 2. c. 82. (f) Apud R. Sol. Urbin. Ohel Moed, fol. 24. 1. (g) "Rumpat et serpens iter institutum", &c. Horat. Carmin. l. 3. Ode 27.
Verse 11
Or a charmer,.... That pretends to cure diseases by charms, or a charmer of serpents; according to Jarchi, one that gathers together serpents and scorpions, and other animals, into one place; with which agree the Targums of Jonathan and Jerusalem,"which bind serpents and scorpions, and all kind of creeping things;''but, according to Aben Ezra, one that says certain words to gather demons together: or a consulter with familiar spirits; or the inquirer of "Ob", or the bottle, which the Jews interpret of Python, or one that has the spirit of Python; see Act 16:16, a ventriloquist, one that spoke or seemed to speak out of his belly, or from under his armpits; so it is said in the Misnah (h) of Ob, this is Python, one that speaks out of his arm holes; agreeably to which, Jarchi says, this is that sort of witchcraft which is called Python, and he speaks from his arm holes, and brings up the dead thither: of Baal Ob, or the master of the bottle, say some Jewish writers, one way he uses is, he takes the skull of a dead man, the flesh of which is consumed from it, and he hides it and burns incense to it, and mutters words by it, and hears from it, as if from a dead man (k): or a wizard: a knowing one, as the word signifies, such an one as we call a cunning man; See Gill on Lev 19:31. or a necromancer that inquiries of the dead, or seeks instruction from them, as the Targum of Jerusalem. Aben Ezra describes him as one that goes to burying grounds, and takes the bone of a dead man, and because of his wild imagination there appears to him the likeness of forms; or as Maimonides (l), better still, he is one that fasts and sleeps in graveyards, and utters words; and, according to his imagination, sees future things in dreams. (h) Misn. Sanhedrin, c. 7. sect. 7. (k) Maimon. & Bartenora in ib. (l) In ib.
Verse 12
For all that do these things are an abomination to the Lord,.... Not that do all these things, but whoever does any of them, as Jarchi notes; all such persons that use such unlawful methods, or any of them, to gain knowledge; and likewise all those that consult them, and make use of them; and especially it must be very abominable in the people of Israel to encourage such persons and practices, who had the knowledge of the true God, and him to consult on all occasions; had his law and testimony to attend unto as the rule of their conduct, and his prophets to advise with in matters of difficulty; see Isa 8:20. and because of these abominations the Lord thy God doth drive them out from before thee; as well as other sins mentioned in Lev 18:24 and, as before observed from Cicero, all nations have been addicted to the arts of divination here condemned.
Verse 13
Thou shalt be perfect with the Lord thy God. Sincerely serve and worship him, faithfully adhere to his word, laws, statutes, and ordinances, and walk uprightly before him. Thou shalt be perfect with the Lord thy God. Sincerely serve and worship him, faithfully adhere to his word, laws, statutes, and ordinances, and walk uprightly before him. Deuteronomy 18:14 deu 18:14 deu 18:14 deu 18:14For those nations which thou shall possess hearkened unto observers of times, and unto diviners,.... Such as are before mentioned, and did as they directed them: but as for thee, the Lord thy God hath not suffered thee so to do; or, "but thou not so" (m) thou shouldest not do so, not hearken to such persons, but to the Lord thy God, and to his law and testimony; nor art thou left to the deception of such persons: the Lord thy God hath given thee: his word and statutes, as a rule to go by, which he has not given to other nations: the Targum of Jonathan adds,"the priests shall ask by Urim and Thummim, and a true prophet shall the Lord your God give unto you;''so that they had no need to hearken to such impostors and deceivers: or, "as for thee, not so are they whom the Lord thy God giveth thee" (n); that is, the prophets whom the Lord would give unto them would not be like the diviners of the Heathens, who imposed on the people and deceived them; but would be men sent and inspired by God, and true and faithful in the discharge of their office; and to hearken to these they are encouraged by the promise of a very eminent one, like to Moses, in the next verse. (m) "et tu non sic", Montanus. (n) "De teau tem non ita sunt quos dat tibi Jehova Deus tuus", Junius & Tremellius.
Verse 14
The Lord thy God will raise up unto thee a prophet,.... Not Joshua, as Aben Ezra, not Jeremiah, as Baal Haturim, nor David (o), as others; nor a succession of prophets, as Jarchi; for a single person is only spoken of; and there is a dissimilitude between Moses and anyone of the prophets, and all of them in succession, Deu 34:10, but the Messiah, with whom the whole agrees; and upon this the expectation of a prophet among the Jews was raised, Joh 6:14 and is applied to him, and referred to as belonging to him in Act 3:22, who was a prophet mighty in word and deed, and not only foretold future events, as his own sufferings and death, and resurrection from the dead, the destruction of Jerusalem, and other things; but taught and instructed men in the knowledge of divine things, spake as never man did, preached the Gospel fully and faithfully, so that as the law came by Moses, the doctrine of grace and truth came by him; and he was raised up of God, called, sent, commissioned and qualified by him for the office of a prophet, as well as was raised from the dead as a confirmation of his being that extraordinary person: from the midst of thee; he was of Israel, according to the flesh, of the tribe of Judah, and of the house of David, born of a virgin in Bethlehem, preached only in Judea, and was raised from the dead in the midst of them, and of which they were witnesses: of thy brethren; the Israelites, of whom, as concerning the flesh, Christ came, and to whom he was sent as a prophet, and among whom he only preached: like unto me; the Targum of Jonathan adds,"in the Holy Spirit;''which he received without measure, and in respect of which was superior to Moses, or any of the prophets: he was like to Moses in the faithful discharge of his office, in his familiar converse with God, in the miracles which he wrought; as well as in his being a Mediator, and the Redeemer of his people, as Moses was a mediator between God and the people of Israel, and the deliverer of them out of Egypt; and it is a saying of the Jews (p) themselves,"as was the first redeemer, so is the second:" unto him ye shall hearken; externally attend on his ministry, internally receive his doctrine, embrace and profess it; do what is heard from him, hear him, and not another, always and in all things; see Mat 17:5. (o) Herbanus in Disputat. cum Gregent. p. 13. col. 2. (p) Midrash Kohelet, fol. 63. 2.
Verse 15
According to all that thou desiredst of the Lord thy God at Horeb,.... This was promised them, in answer to their request at Horeb or Mount Sinai, when the law was delivered to them in the terrible manner it was: in the day of the assembly; in which the tribes were gathered together to receive the law, when they were assembled at the foot of the mount for that purpose: saying, let me not hear again the voice of the Lord my God; which was such a voice of words, attended with so much terror, that they that heard entreated the word might not be spoken to them any more, as the apostle says in Heb 12:19, neither let me see this great fire any more, that I die not; out of which the Lord spoke; the congregation of Israel is here represented speaking as if a single person.
Verse 16
And the Lord said unto me,.... Unto Moses, who carried the above request to the Lord: they have well spoken that which they have spoken; see Deu 5:28.
Verse 17
I will raise them up a prophet from among their brethren like unto thee,.... So that it seems this promise or prophecy was first made at Mount Sinai, but now renewed and repeated, and which is nowhere else recorded; see Deu 18:15 when they were not only made easy for the present by appointing Moses to receive from the Lord all further notices of his mind and will, but were assured that when it was his pleasure to make a new revelation, or a further discovery of his mind and will, in future times, he would not do it in that terrible way he had delivered the law to them; but would raise up a person of their own flesh and blood, by whom it should be delivered, which was sufficient to prevent their fears for the future: and will put my word in his mouth; the doctrines of the Gospel, which come from God, and are the words of truth, faith, righteousness, peace, pardon, life, and salvation; and which Christ says were not his own, as man and Mediator, but his Father's, which he gave unto him, and put into his mouth, as what he should say, teach, and deliver to others; see Joh 7:16. and he shall speak unto them all that I shall command him; nor did he keep back, but faithfully declared the whole counsel of God; and as he gave him a commandment what he should say, and what he should speak, he was entirely obedient to it; see Joh 12:49.
Verse 18
And it shall come to pass, that whosoever will not hearken unto my words,.... To the doctrines of the Gospel, but slight and despise them: which he shall speak in my name; in whose name he came, and whose words or doctrines he declared them to be; not as his own, but his Father's, Joh 5:43. I will require it of him; or, as the Targums of Onkelos and Jonathan,"my Word shall require it of him, or take vengeance on him;''as Christ the Word of God did in the destruction of the Jewish nation, city, and temple; see Luk 19:27.
Verse 19
But the prophet which shall presume to speak in my name,.... Pretending a mission and commission from God, and yet was never sent by him, like the prophets in Jer 23:21, which I have not commanded him to speak; which though true was not to be spoken in a public manner, by assuming a public office, without a divine authority or a commission from God, and much less what was false, and never commanded to be spoken at all by any: or, that shall speak in the name of other gods; the idols of the people, as the Targum; as if any should affirm they were sent by Jove, or inspired by Apollo, as some are said to prophesy by Baal, as if they had received their orders and instructions from him, and were inspired by him, Jer 2:8. even that prophet shall die; the Targum of Jonathan is, be killed by the sword, but the Jews (q) generally interpret it of strangling. (q) Misn. Sanhedrin, c. 10. sect. 1. Bartenora in ib sect. 5. and Jarchi in loc.
Verse 20
And if thou say in thine heart, &c. Such a thought arises in the mind, and it appears to be a difficulty, and a query is made upon it: how shall we know the word which the Lord hath not spoken? What marks, signs, and criterions are those by which it may be known that it is not a word that comes from the Lord?
Verse 21
When a prophet speaketh in the name of the Lord,.... Says he comes from God, is sent by him, and has a commission from him to say so: if the thing follow not, nor come to pass; as the prophecy of Hananiah, Jer 28:3 that is the thing which the Lord hath not spoken; or otherwise it would have come to pass, unless when a condition is either expressed or implied, as the repentance or disobedience of a people; see Jer 18:7. but the prophet hath spoken it presumptuously; in a bold and daring manner, with great impiety and impudence, out of his own head and heart, being a mere device and imagination of his own, which, not having the fear of God, he delivered as coming from the Lord: thou shall not be afraid of him; not only to reprove him for his wickedness, but also to punish him for it; showing no regard to the high character he assumes, nor to the great pretensions he makes to sanctity, knowledge, and familiarity with God. Next: Deuteronomy Chapter 19
Introduction
Laws Concerning the Cities of Refuge, the Sacredness of Landmarks,and the Punishment of False Witnesses - Deuteronomy 19 After laying down the most important features in the national constitution, Moses glances at the manifold circumstances of civil and family life, and notices in this and the two following chapters the different ways in which the lives of individuals might be endangered, for the purpose of awakening in the minds of the people a holy reverence for human life.
Introduction
In this chapter, I. The rights and revenues of the church are settled, and rules given concerning the Levites' ministration and maintenance (Deu 18:1-8). II. The caution against the idolatrous abominable customs of the heathen is repeated (Deu 18:9-14). III. A promise is given them of the spirit of prophecy to continue among them, and to centre at last in Christ the great prophet (Deu 18:15-18). IV. Wrath threatened against those that despise prophecy (Deu 18:19) or counterfeit it (Deu 18:20), and a rule given for the trial of it (Deu 18:21, Deu 18:22).
Verse 1
Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men. Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people. I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Israel, that is, no share either in the spoils taken in war or in the land that was to be divided by lot, Deu 18:1. Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them. The Lord is their inheritance, Deu 18:2. Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe God to be all-sufficient. II. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air; no, 1. The people must provide for them. They must have their due from the people, Deu 18:3. Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies ought to contribute to the comfortable support of those that preside in such assemblies. (1.) The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before (Lev 7:32-34), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation (2.) The first-fruits which arose within such a precinct were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing (Deu 18:4); for the priests who were employed to teach others ought themselves to learn, having food and raiment, to be therewith content. The first-fruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates (Deu 18:5), because the Levites were chosen of God, and his choice must be owned and countenanced, and those honoured by us whom he honours; and because they stood to minister, and ought to be recompensed for their attendance and labour, especially since it was in the name of the Lord, by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth. 2. The priests must not themselves stand in one another's light. If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, Deu 18:6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. He that appears to have a hearty affection to the sanctuary, and loves dearly to be employed in the service of it, in God's name let him minister; he shall be as welcome to God as the Levites whose course it was to minister, and should be so to them. The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more. And he that thus serves as a volunteer shall have as good pay as the pressed men, besides that which comes of the sale of his patrimony. The church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the common stock of the monastery, for gain is their godliness; but here it is ordered that the pious devotee should reserve to himself the produce of his patrimony, for religion and the ministry were never appointed of God, however they have been abused by men, to serve a secular interest.
Verse 9
One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, Deu 18:9. I. Some particulars are specified; as, 1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire, and sometimes consuming them as sacrifices in the fire, Deu 18:10. See the law against this before, Lev 18:21. 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, etc., by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God's counsels and of his providence, Deu 18:10, Deu 18:11. one would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ's holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world. But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are - let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in. II. Some reasons are given against their conformity to the customs of the Gentiles. 1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, Deu 18:12. See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands. 2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit? 3. Because they were better taught, Deu 18:13, Deu 18:14. It is an argument like that of the apostle against Christians walking as the Gentiles walked (Eph 4:17, Eph 4:18, Eph 4:20): You have not so learned Christ. "It is true these nations, whom God gave up to their own hearts' lusts, and suffered to walk in their own ways (Act 14:16), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: the Lord thy God had not suffered thee to do so; thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be perfect with the Lord thy God," that is, "that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions." One of the Chaldee paraphrasts here takes notice of God's furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth.
Verse 15
Here is, I. The promise of the great prophet, with a command to receive him, and hearken to him. Now, 1. Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. Having these prophets, (1.) They need not use divinations, nor consult with familiar spirits, for they might enquire of God's prophets even concerning their private affairs, as Saul did when he was in quest of his father's asses, Sa1 9:6. (2.) They could not miss the way of their duty through ignorance or mistake, nor differ in their opinions about it, having prophets among them, whom, in every difficult doubtful case, they might advise with and appeal to. These prophets were like unto Moses in some respects, though far inferior to him, Deu 34:10. 2. Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised (Act 3:22; Act 7:37), and the people had an eye to this promise when they said concerning him, This is of a truth that prophet that should come into the world (Joh 6:14); and it was his Spirit that spoke in all the other prophets, Pe1 1:11. Observe, (1.) What it is that is here promised concerning Christ. What God promised Moses at Mount Sinai (which he relates, Deu 18:18), he promised the people (Deu 18:15) in God's name. [1.] That there should come a prophet, great above all the prophets, by whom God would make known himself and his will to the children of men more fully and clearly than ever he had done before. He is the light of the world, as prophecy was of the Jewish church, Joh 8:12. He is the Word, by whom God speaks to us, Joh 1:1; Heb 1:2. [2.] That God would raise him up from the midst of them. In his birth he should be one of that nation, should live among them and be sent to them. In his resurrection he should be raised up at Jerusalem, and thence his doctrine should go forth to all the world: thus God, having raised up his Son Christ Jesus, sent him to bless us. [3.] That he should be like unto Moses, only as much above him as the other prophets came short of him. Moses was such a prophet as was a law-giver to Israel and their deliverer out of Egypt, and so was Christ: he not only teaches, but rules and saves. Moses was the founder of a new dispensation by signs and wonders and mighty deeds, and so was Christ, by which he proved himself a teacher come from God. Was Moses faithful? So was Christ; Moses as a servant, but Christ as a Son. [4.] That God would put his words in his mouth, Deu 18:18. What messages God had to send to the children of men he would send them by him, and give him full instructions what to say and do as a prophet. Hence our Saviour says, My doctrine is not mine originally, but his that sent me, Joh 7:16. So that this great promise is performed; this Prophet has come, even Jesus; it is he that should come, and we are to look for no other. (2.) The agreeableness of this designed dispensation to the people's avowed choice and desire at Mount Sinai, Deu 18:16, Deu 18:17. There God had spoken to them in thunder and lightning, out of the midst of the fire and thick darkness. Every word made their ears tingle and their hearts tremble, so that the whole congregation was ready to die with fear. In this fright, they begged hard that God would not speak to them in this manner any more (they could not bear it, it would overwhelm and distract them), but that he would speak to them by men like themselves, by Moses now, and afterwards by other prophets like unto him. "Well," says God, "it shall be so; they shall be spoken to by men, whose terrors shall not make them afraid;" and, to crown the favour beyond what they were able to ask or think, in the fulness of time the Word itself was made flesh, and they saw his glory as of the only-begotten of the Father, not, as at Mount Sinai, full of majesty and terror, but full of grace and truth, Joh 1:14. Thus, in answer to the request of those who were struck with amazement by the law, God promised the incarnation of his Son, though we may suppose it far from the thoughts of those that made that request. (3.) A charge and command given to all people to hear and believe, hear and obey, this great prophet here promised: Unto him you shall hearken (Deu 18:15); and whoever will not hearken to him shall be surely and severely reckoned with for his contempt (Deu 18:19): I will require it of him. God himself applied this to our Lord Jesus in the voice that came out of the excellent glory, Mat 17:5, Hear you him, that is, this is he concerning whom it was said by Moses of old, Unto him you shall hearken; and Moses and Elias then stood by and assented to it. The sentence here passed on those that hearken not to this prophet is repeated and ratified in the New Testament. He that believeth not the Son, the wrath of God abideth on him, Joh 3:36. And how shall we escape if we turn away from him that speaketh from heaven? Heb 12:25. The Chaldee paraphrase here reads it, My Word shall require it of him, which can be no other than a divine person, Christ the eternal Word, to whom the Father has committed all judgement, and by whom he will at the last day judge the world. Whoever turns a deaf ear to Jesus Christ shall find that it is at his peril; the same that is the prophet is to be his judge, Joh 12:48. II. Here is a caution against false prophets, 1. By way of threatening against the pretenders themselves, Deu 18:20. Whoever sets up for a prophet, and produces either a commission from the true God, shall be deemed and adjudged guilty of high treason against the crown and dignity of the King of kings, and that traitor shall be put to death (Deu 18:20), namely, by the judgment of the great sanhedrim, which, in process of time, sat at Jerusalem; and therefore our Saviour says that a prophet could not perish but at Jerusalem, and lays the blood of the prophets at Jerusalem's door (Luk 13:33, Luk 13:34), whom therefore God himself would punish; yet there false prophets were supported. 2. By way of direction to the people, that they might not be imposed upon by pretenders, of which there were many, as appears, Jer 23:25; Eze 13:6; Kg1 22:6. It is a very proper question which they are supposed to ask, Deu 18:21. Since it is so great a duty to hearken to the true prophets, and yet there is so much danger of being misled by false prophets, how shall we know the word which the Lord has not spoken? By what marks may we discover a cheat? Note, It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is directly repugnant to sense, to the light and law of nature, and to the plain meaning of the written word, we may be sure is not that which the Lord has spoken; nor that which gives countenance and encouragement to sin, or has a manifest tendency to the destruction of piety or charity: far be it from God that he should contradict himself. The rule here given in answer to this enquiry was adapted chiefly to that state, Deu 18:22. If there was any cause to suspect the sincerity of a prophet, let them observe that if he gave them any sign, or foretold something to come, and the event was not according to his prediction, they might be sure he was not sent of God. This does not refer so much to the foretelling of mercies and judgments (though as to these, and the difference between the predictions of mercies and judgments, there is a rule of discerning between truth and falsehood laid down by the prophet, Jer 28:8, Jer 28:9), but rather to the giving of signs on purpose to confirm their mission. Though the sign did come to pass, yet this would not serve to prove their mission if they called them to serve other gods; this point had been already settled, Deu 13:1-3. But, if the sign did not come to pass, this would serve to disprove their mission. "When Moses cast his rod upon the ground (it is bishop Patrick's explanation of this), and said it would become a serpent, if it had not accordingly been turned into a serpent, Moses had been a false prophet: if, when Elijah called for fire from heaven to consume the sacrifice, none had come, he had been no better than the prophets of Baal." Samuel's mission was proved by this, that God let none of his words fall to the ground, Sa1 3:19, Sa1 3:20. And by the miracles Christ wrought, especially by that great sign he gave of his resurrection the third day, which came to pass as he foretold, it appeared that he was a teacher come from God. Lastly, They are directed not to be afraid of a false prophet; that is, not to be afraid of the judgments such a one might denounce to amuse people and strike terror upon them; nor to be afraid of executing the law upon him when, upon a strict and impartial scrutiny, it appeared that he was a false prophet. This command not to fear a false prophet implies that a true prophet, who proved his commission by clear and undeniable proofs, was to be feared, and it was at their peril if they offered him any violence or put any slight upon him.
Verse 1
18:1 The term Levitical priests described the entire tribe of Levi. Technically, however, only Aaron’s descendants were priests. The non-priestly Levites were their assistants (see 12:12).
Verse 2
18:2 The Lord himself is their special possession: The allotment of the Levites was spiritual, not territorial or material. They possessed the Lord by giving their whole lives to his service. This idea is a remarkable inverse of the idea that Israel was the Lord’s possession (see 7:6).
Verse 3
18:3 In the dietary fare of ancient Israel, the shoulder, the cheeks, and the stomach of oxen and sheep were the choice cuts. God’s priestly servants were to be honored by receiving the very best (see Lev 7:28-34).
Verse 8
18:8 support from his family: Although Levites were in full-time ministry at the Tabernacle and (later) the Temple, they could still hold material assets of their own (see Num 35:1-8). The Levites were to be supported by the regular offerings designated for that purpose without having to forfeit any of their own assets.
Verse 10
18:10 never sacrifice your son or daughter as a burnt offering: Some Canaanite religions included child sacrifice to appease their gods. Israel was strictly warned never to engage in this practice (Exod 34:15-16; Lev 18:21; 20:2-5). When they did, it aroused God’s judgment (2 Kgs 17:16-17; 21:6; Ezek 23:37). • fortune-telling: Throughout the ancient Near East, diviners were considered experts at reading and interpreting omens. Divination was commonly done through extispicy, the examination of livers, kidneys, and other internal organs of various animals. • sorcery: Sorcerers conjured up the spirits of the dead. • Divining cups were often used to interpret omens (see Gen 44:5). Drops of oil would be placed in containers of water, and the spread of the oil communicated some message to the expert. A parallel would be reading tea leaves. • The practice of witchcraft included performing unusual acts or signs (Exod 7:11) to mislead people (Mal 3:5).
Verse 11
18:11 cast spells: These incantations wereto destroy or injure others by invoking curses on them. The false prophet Balaam was hired for this purpose against Israel (Num 22:2-6). • Mediums and psychics were especially adept at conjuring up and communicating with the spirits of the dead (see 1 Sam 28:3-25).
Verse 15
18:15 A prophet like me would be beyond the ordinary because Moses was without peer among the prophets (see 34:10-11). This prophet would be from among your fellow Israelites (literally from among your brothers), and Israel was required to listen to him (18:19). The prophets of Old Testament Israel would partially fulfill the function of God’s spokesman to whom Israel must listen. Later, Judaism looked for this prophet as a major messianic figure (see John 1:21; 6:14; 7:40); the New Testament identifies Jesus as this prophet (Acts 3:18-26).
Verse 18
18:18 The prophet (18:15) would be the Lord’s spokesman, as Moses was (see 4:10-17; Exod 7:1).
Verse 19
18:19 Not to listen to the Lord’s spokesman is not to listen to the Lord.
Verse 22
18:22 Any prophet whose prediction fails must be branded as false, even if he claims to speak for God. The mere claim is insufficient if it goes unfulfilled.