- Home
- Bible
- Deuteronomy
- Chapter 18
- Verse 18
Deuteronomy 18:15
Verse
Context
A Prophet Like Moses
14Though these nations, which you will dispossess, listen to conjurers and diviners, the LORD your God has not permitted you to do so. 15The LORD your God will raise up for you a prophet like me from among your brothers. You must listen to him. 16This is what you asked of the LORD your God at Horeb on the day of the assembly, when you said, “Let us not hear the voice of the LORD our God or see this great fire anymore, so that we will not die!”
Sermons
Leonard RavenhillLeonard RavenhillLeonard Ravenhill
Emanuel Esh
Jim Cymbala
John Follette
Paris ReidheadSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).
Deuteronomy 18:15
A Prophet Like Moses
14Though these nations, which you will dispossess, listen to conjurers and diviners, the LORD your God has not permitted you to do so. 15The LORD your God will raise up for you a prophet like me from among your brothers. You must listen to him. 16This is what you asked of the LORD your God at Horeb on the day of the assembly, when you said, “Let us not hear the voice of the LORD our God or see this great fire anymore, so that we will not die!”
- Scripture
- Sermons
- Commentary
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.
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.
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.
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.
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.
Kingdoms in Collision
By Michael Flowers14424:47Kingdom Of GodDEU 18:15MAT 28:18In this sermon, the preacher emphasizes the importance of the Holy Spirit in empowering the church to bring about positive change in their city. They pray for the city to be transformed and for the church to be the salt of the earth and the light of the world. The preacher also highlights the significance of Jesus as the ultimate authority and the one who enlightens the hearts of all people. They encourage believers to rely on the power of the Holy Spirit within them and to press on forcefully in their pursuit of the kingdom of God. The sermon also references the book of Acts, specifically Acts 19, where extraordinary miracles were performed through the hands of Paul, demonstrating the power of the Holy Spirit in ministry.
How to Approach a Holy God
By Michael Durham0DEU 18:15JHN 1:141TI 3:161TI 6:16HEB 4:16HEB 10:19Michael Durham preaches about the unapproachable holiness of God and the necessity of a mediator to bridge the gap between humanity and God. He emphasizes the danger of disregarding God's holiness, as seen in the consequences faced by Ananias, Sapphira, and others in the Bible. Durham highlights the importance of approaching God through Jesus Christ, the Prophet and Mediator, who makes God approachable and knowable to humanity, providing a way for sinners to come boldly before the throne of grace and find mercy and grace in their time of need.
The Making of a Prophet
By T. Austin-Sparks0Prophetic MinistryIdentity in ChristGEN 3:24EXO 4:10NUM 11:14NUM 12:3DEU 18:151SA 8:51SA 15:23ACT 7:222CO 1:92CO 2:16T. Austin-Sparks emphasizes that prophetic ministry is an eternal function rooted in God's divine counsel, not merely a role one can adopt. He illustrates this through the symbolism of the Cherubim and the life of Moses, highlighting that true prophets are shaped by their experiences and must undergo a process of self-emptying to embody God's thoughts. Sparks argues that the identity of the prophet is inseparable from their message, and that genuine prophetic ministry arises from a deep, personal relationship with God, rather than academic training. He stresses the importance of humility and the necessity for prophets to be molded by their trials, ultimately becoming living expressions of God's truth. The sermon concludes with the idea that prophetic ministry is a life lived in alignment with God's will, rather than a set of teachings or doctrines.
The Era of the Hidden Secret
By T. Austin-Sparks0Hidden Secrets of GodFaith Across ErasGEN 3:15DEU 18:15MAT 13:44JHN 3:16ROM 1:17GAL 3:11EPH 3:5COL 1:26HEB 11:1JAS 2:26T. Austin-Sparks emphasizes the concept of the 'hidden secret' in God's plan, contrasting it with the outward rituals and traditions of the Old Testament. He clarifies that the term 'secret' is used to denote something that was kept hidden, rather than a mystical or mysterious concept. Sparks points out that while the Old Testament contained shadows of the truth, the fullness of God's revelation through Christ has now been disclosed, shifting from an era of external observance to one of internal faith. He stresses that the fundamental principle of faith remains unchanged across both eras, highlighting that true understanding and relationship with God transcends mere ritual. The sermon ultimately calls for a deeper spiritual comprehension of God's unchanging purpose throughout history.
John 5:40 to End. the Defense Concluded.
By Favell Lee Mortimer0DEU 18:15JER 50:38JHN 5:40JHN 5:44HEB 4:12Favell Lee Mortimer preaches about the rejection of Christ by the chief Jews, emphasizing how Jesus, like a two-edged sword, convicts the conscience of those who do not love God. Men despised Christ because He did not cater to their worldly desires and did not promise earthly rewards. Similarly, people today reject Christ because His holiness does not align with their sinful preferences, preferring idols and worldly pleasures over a spiritual Savior.
Epistle 304
By George Fox0Jesus' RolesNew CovenantDEU 18:15PSA 147:19ISA 11:9ISA 42:6ISA 45:22MAT 18:20JHN 10:15ACT 4:12EPH 5:27HEB 7:27George Fox expresses joy in the growth of truth among the believers and emphasizes the universal nature of the new covenant, which extends salvation to all nations, both Jews and Gentiles. He highlights the importance of recognizing Jesus in His various roles as prophet, shepherd, counselor, bishop, and priest, urging the congregation to gather in His name and feel His presence among them. Fox encourages the faithful to listen to Jesus' voice and to understand His work in sanctifying and overseeing His people, ensuring they are presented to God without blemish.
Christ Our Prophet
By John Gifford Bellett0DEU 18:15JHN 3:12JHN 3:31HEB 1:1John Gifford Bellett delves into the distinction between earthly and heavenly things as discussed in John 3, emphasizing the necessity of the new birth for entry into God's kingdom. Jesus is portrayed as the great distinct prophet of heavenly things, contrasting with the earthly teachings of the old prophets. Drawing parallels between Moses and Jesus, it is highlighted that while Moses had intimate access to God, the Son shares the deepest intimacies with God, revealing heavenly and earthly matters to believers.
Concerning the Prophetic Office of the Messiah.
By John Gill0Fulfillment of ProphecyProphetic Office of the MessiahDEU 18:15ISA 6:9ISA 40:3ISA 61:1MAL 3:1MAT 4:12MAT 11:14JHN 6:14JHN 12:37ACT 3:22John Gill discusses the prophetic office of the Messiah, asserting that Jesus is the prophet foretold in Deuteronomy 18:15. He explores the identity of the Messiah's forerunner, identifying John the Baptist as the one who prepared the way for Jesus. Gill emphasizes the prophetic work of Jesus, including preaching the gospel, performing miracles, and foretelling future events, all of which affirm His role as the Messiah. He also highlights the significance of Galilee as the primary location for Jesus' ministry and notes the expected rejection of His message by many. Ultimately, Gill illustrates how the prophecies concerning the Messiah were fulfilled in Jesus, underscoring His unique position as the ultimate prophet.
Epistle 85
By George Fox0DEU 18:15JER 10:14JER 31:34HAB 2:18JHN 5:25ACT 3:22ACT 7:48ACT 7:591CO 7:311PE 1:41JN 2:27George Fox emphasizes the importance of following the light of Christ to find rest and witness the new covenant, where personal teaching from man is not needed. He urges listeners to let the light reveal sin, worldly evils, and unrighteousness, guiding them to stand in the light to see Jesus. Fox warns against vain thoughts and idolatry, encouraging people to listen to the voice of the Son of God for true life. He references Stephen's martyrdom and Moses' prophecy to highlight the significance of hearing and obeying the prophet raised by God.
John 1:21-27
By St. John Chrysostom0DEU 18:15ISA 40:3MAT 3:11MAT 11:11MAT 11:19LUK 1:66LUK 16:15JHN 1:201CO 6:7HEB 11:38John Chrysostom preaches about the dangers of envy, highlighting how it harms the envious first before causing any harm to others, emphasizing the importance of enduring wrong rather than inflicting it. He discusses the encounter between John the Baptist and the Jews, showcasing John's humility and gentleness in responding to their questions about his identity. John Chrysostom delves into the significance of John the Baptist's testimony about Jesus, pointing out the humility and wisdom in John's acknowledgment of Jesus' superiority and his unworthiness to even untie His sandals.
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).