Deuteronomy · Chapter 18

V. 1. His inheritance-The Lord’s portion or inheritance, which God had reserved to himself, as tithes and first fruits, and other oblations distinct from those which were made by fire.

Verse 1. The priests the Levites-shall have no part] That is, says Rab. Maimon, they shall have no part in the spoils taken from an enemy.

Verse 1. His inheritance — The Lord’s portion or inheritance, which God had reserved to himself, as tithes and first-fruits, and other oblations distinct from those which were made by fire.

Verse 1. They shall eat the offerings of the Lord made by fire. The sin-offerings, except the skin and the fat, which were burnt on the altar. The ecclesiastics having relinquished the two great sources of wealth, lands and trade, it was but common justice that the laymen should give the guardians of the altar a suitable supply of food and raiment for them and their families.

THE RIGHTS OF THE PRIESTS AND LEVITES, 1-8.

As the tribe of Levi was to have no tribal district allotted, the question would naturally arise, How are they to be supported? Here, in general terms, Moses states that “they shall eat of the offerings of the Lord made by fire, and his inheritance.” To the earlier books of the Pentateuch we must look for the explanation of these expressions. Comp. Leviticus 1:8; Numbers 18:20.

1. The priests the Levites, and all the tribe of Levi — More literally, There shall not be to the priests the Levites, the whole tribe of Levi, any part or inheritance with Israel: that is, neither the priests nor any one of the tribe of Levi shall have any part or portion with Israel. As they were to be entirely devoted to the service of Jehovah they were not, like the other tribes, to have a separate tribal territory. His inheritance — What Jehovah in a certain sense had reserved for himself is intended by this term: the sacrifices, the tithes, the firstfruits.

Verse 2. The Lord is their inheritance] He is the portion of their souls; and as to their bodies, they shall live by the offerings of the Lord made by fire, i.e., the meat-offering, the sin-offering, and the trespass-offering; and whatever was the Lord’s right, in these or other offerings, he gave to the priests.

THE RIGHTS OF THE PRIESTS AND LEVITES, 1-8.

As the tribe of Levi was to have no tribal district allotted, the question would naturally arise, How are they to be supported? Here, in general terms, Moses states that “they shall eat of the offerings of the Lord made by fire, and his inheritance.” To the earlier books of the Pentateuch we must look for the explanation of these expressions. Comp. Leviticus 1:8; Numbers 18:20.

1. The priests the Levites, and all the tribe of Levi — More literally, There shall not be to the priests the Levites, the whole tribe of Levi, any part or inheritance with Israel: that is, neither the priests nor any one of the tribe of Levi shall have any part or portion with Israel. As they were to be entirely devoted to the service of Jehovah they were not, like the other tribes, to have a separate tribal territory. His inheritance — What Jehovah in a certain sense had reserved for himself is intended by this term: the sacrifices, the tithes, the firstfruits.

V. 3. The maw-The Hebrew word here rendered maw or stomach, may have another signification, and some render it the breast, others take it for the part, which lies under the breast.

Verse 3. Offer a sacrifice] jbzh yjbz zobechey hazzebach. The word jbz zebach is used to signify, not only an animal sacrificed to the Lord, but also one killed for common use. See Genesis 46:1; Proverbs 17:1; Ezekiel 39:17. And in this latter sense it probably should be understood here; and, consequently, the command in this verse relates to what the people were to allow the priests and Levites from the animals slain for common use. The parts to be given to the priests were, 1. The shoulder, probably cut off from the beast with the skin on; so Maimonides.

2. The two cheeks, which may include the whole head. 3. The maw-the whole of those intestines which are commonly used for food.

Verse 3. The maw — The Hebrew word here rendered maw, or stomach, may have another signification; and some render it the breast; others take it for the part which lies under the breast.

3. The gifts which are here mentioned are to be given to the priests, for the distinction between priest and Levite is here observed.* The shoulder, and the two cheeks, and the maw — By the word translated maw that stomach of ruminating animals which was considered a special delicacy is meant. “Of each of the three parts of the animal some valuable piece was to be presented.” — Schultz.

[* “The third verse, instead of containing, as some think, a modification of the old law, is simply a new regulation for the benefit of the priests just as they are about to enter the Promised Land.” — The Levitical Priests, by Samuel Ives Curtiss, p. 4.]

Verse 4. The first-fruit also of thy corn, of thy wine, and of thine oil, &c.] All these firstfruits and firstlings were the Lord’s portion, and these he gave to the priests.

4. Fleece — In this verse, in addition to the perquisites enumerated in Numbers 18:12, there is added the regulation with regard to the fleece of the sheep.

THE RIGHTS OF THE PRIESTS AND LEVITES, 1-8.

As the tribe of Levi was to have no tribal district allotted, the question would naturally arise, How are they to be supported? Here, in general terms, Moses states that “they shall eat of the offerings of the Lord made by fire, and his inheritance.” To the earlier books of the Pentateuch we must look for the explanation of these expressions. Comp. Leviticus 1:8; Numbers 18:20.

1. The priests the Levites, and all the tribe of Levi — More literally, There shall not be to the priests the Levites, the whole tribe of Levi, any part or inheritance with Israel: that is, neither the priests nor any one of the tribe of Levi shall have any part or portion with Israel. As they were to be entirely devoted to the service of Jehovah they were not, like the other tribes, to have a separate tribal territory. His inheritance — What Jehovah in a certain sense had reserved for himself is intended by this term: the sacrifices, the tithes, the firstfruits.

V. 6. With all the desire of his mind-With full purpose to fix his abode, and to spend his whole time and strength in the service of God. It seems, the several priests were to come from their cities to the temple by turns, before David’s time; and it is certain they did so after it. But if any of them were not contented with this attendance upon God in his tabernacle, or temple, and desired more entirely and constantly to devote himself to God’s service there, he was permitted so to do, because this was an eminent act of piety joined with self-denial, to part with those great conveniences which he enjoyed in the city of his possession.

Verse 6. With all the desire of his mind — With full purpose to fix his abode, and to spend his whole time and strength in the service of God. It seems, the several priests were to come from their cities to the temple by turns, before David’s time; and it is certain they did so after it. But if any of them were not contented with this attendance upon God in his tabernacle, and desired more entirely and constantly to devote himself to God’s service there, he was permitted so to do, because this was an eminent act of piety, joined with self-denial, to part with those great conveniences which he enjoyed in the city of his possession.

6. If a Levite come from any of thy gates — The Levites, so called in contrast with the priests, are to be entitled to a share of the offerings. Not only priests but Levites were employed in the tabernacle and temple service. See Numbers 18:1-5; 2 Chronicles 31:2.

THE RIGHTS OF THE PRIESTS AND LEVITES, 1-8.

As the tribe of Levi was to have no tribal district allotted, the question would naturally arise, How are they to be supported? Here, in general terms, Moses states that “they shall eat of the offerings of the Lord made by fire, and his inheritance.” To the earlier books of the Pentateuch we must look for the explanation of these expressions. Comp. Leviticus 1:8; Numbers 18:20.

1. The priests the Levites, and all the tribe of Levi — More literally, There shall not be to the priests the Levites, the whole tribe of Levi, any part or inheritance with Israel: that is, neither the priests nor any one of the tribe of Levi shall have any part or portion with Israel. As they were to be entirely devoted to the service of Jehovah they were not, like the other tribes, to have a separate tribal territory. His inheritance — What Jehovah in a certain sense had reserved for himself is intended by this term: the sacrifices, the tithes, the firstfruits.

V. 8. Like portions-With their brethren who were in actual ministration: as they share with them in the work, so shall they in the encouragements. Beside that which cometh-The reason of this law was, because he that waited on the altar, ought to live by the altar: and because it was fit he should keep his money, wherewith he might redeem what he sold, if afterwards he saw occasion for it. Mr. Henry adds a remarkable note here: especially considering he wrote threescore years ago. “A hearty, pious zeal to serve God and his church, tho’ 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 loves dearly to be employed in the service of the sanctuary: in God’s name let him minster. He shall be as welcome to God as the Levites, whose course it was to minister, and should be so to them.”

Verse 8. The sale of his patrimony.] So we find that, though the Levites might have no part of the land by lot, yet they were permitted to make purchases of houses, goods, and cattle, yea, of fields also. See the case of Abiathar, 1 Kings 2:26, and of Jeremiah, Jeremiah 32:7, 8.

Verse 8. Like portions — With their brethren, who were in actual ministration: as they share with them in the work, so shall they in the encouragements. Besides that which cometh — The reason of this law was, because he that waited on the altar, ought to live by the altar; and because it was fit he should keep his money, wherewith he might redeem what he sold, if afterward he saw occasion for it. Mr. Henry adds a remarkable note here, especially considering he wrote upward of fourscore years ago. “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 loves dearly to be employed in the service of the sanctuary, in God’s name let him minister. He shall be as welcome to God as the Levites, whose course it is to minister, and should be so to them.”

8. Besides that which cometh of the sale of his patrimony — The passage is somewhat obscure, but it probably refers to the Levites who may have sold their houses in the Levitical cities and have gone to the central sanctuary to minister unto the Lord. Such were to be supported the same as the priests, reserving the money that came from the sale of their patrimony or house in case they wished to redeem it.

SOOTHSAYING AND IDOLATROUS WORSHIP FORBIDDEN, 9-14.

In the preceding verses the rights of the priests and Levites have been mentioned. Before speaking of the prophetic order, the divinely appointed men who, in the nation’s future history, are to supplement the priesthood, Moses gives a kind of summary of the methods employed by the heathen to learn the will of their deities. Israel is forbidden to use such modes to secure the revelation of the will of Jehovah, for other and surer means will be provided.

9. Thou shalt not learn to do after the abominations of those nations — Practices connected with idol-worship are often called abominations in the Old Testament. The prohibition implies that the arts and rites of the nations whose land they were to possess might lead the people away from the worship of Jehovah. Many of them had been beguiled by the seductive rites of heathen worship, had taken part in the sacrificial festivals, and indulged in the licentious rites of Baal-peor. Numbers 25.

V. 10. Useth divination-Foretelleth things secret or to come, by unlawful arts and practices. An observer of times-Superstitiously pronouncing some days lucky, and others unlucky. Or, an observer of the clouds or heavens, one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which Heathens used to observe. An inchanter-Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke or any contingencies. A witch-One that is in covenant with the devil.

Verse 10. To pass through the fire] Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See Clarke on “Leviticus 18:21”. Divination] µymsq µsq kosem kesamim, one who endeavours to find out futurity by auguries, using lots, &c.

Observer of times] מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, &c., &c. See Clarke on “Genesis 41:8”.

Enchanter] vjnm menachesh, from vjn nichesh, to view attentively; one who inspected the entrails of beasts, observed the flight of birds, &c., &c., and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen.

A witch] ãvjm mechashsheph, probably those who by means of drugs, herbs, perfumes, &c., pretended to bring certain celestial influences to their aid. See the note on “Leviticus 19:26”.

Verse 10. That maketh his son or daughter pass through the fire — By a superstitious dedicating, or a cruel sacrificing of them, see on Leviticus 18:21. That useth divination — Of which there were many sorts, as is implied in the original expressions here: µymsq µsq, kosem kesamim, divining divinations, or with divinations. The meaning undoubtedly is, That seeketh to know or foretel things secret, or to come, by unlawful arts and practices. An observer of times — Superstitiously pronouncing some days lucky and others unlucky: or, an observer of the clouds, or heavens; for the word ˆnw[m, megnonen, here used, may be derived from ˆn[, gnanan, a cloud; and then it means, That divineth by the motion or figure of the clouds, the appearance or passage of meteors, by thunder, lightning, by the stars, the flying or chattering of birds, and the like. Or, deriving the word from ˆy[, gnain, an eye, qui præstigiis utitur, a juggler, one who causes things to assume a false appearance, practises illusions on people’s fancies, or deceives them by sleight of hand. An enchanter — Or a conjecturer, that endeavours, or pretends, to discover hidden things by a superstitious use of words or ceremonies, by observation of water or smoke, or tiny contingencies. Or, as the original word seems to be derived from vjn, nachash, a serpent, it means one that divines by means of serpents, of which kind of diviners we have many instances in the heathen poets, particularly Homer and Virgil. A witch — Supposed to be in covenant with the devil, and by his help to delude people’s senses, or hurt their persons, their cattle, or other property, through the use of evil arts. The same Hebrew word is translated witch also, Exodus 22:18, where it is evidently intended to be taken in the same sense as here. But, Exodus 7:11; Daniel 2:2, and Malachi 3:5, where it occurs in the plural number, it is translated sorcerers, and interpreted by Aben Ezra of those who change and transform natural things so as to deceive the eyes of the beholders. Le Clerc translates the word, hariolus, soothsayer, because it is joined in the Scriptures with other species of divination.

Ver. 10. Useth divination. One who attempts to discover secrets in a supernatural way. The Egyptian magicians pretended to divine by cups, as may be gathered from the pretext of Joseph; a very superstitious species of divination. So is the presumptuous prediction of future things. Joshua 13:22. 1 Samuel 6:2.—An observer of times; that is, an observer of vain dreams, clouds, planets, or the flight of birds. All who sacrifice the use of their judgment to this sort of superstitious phantoms, leave God, to walk in the vanity of their minds. No man in covenant with Him who ruleth over heaven and earth, should account either days or times lucky or unlucky for the transaction of his affairs.—An enchanter. One who, according to poets, divines by means of serpents.—A witch. Le Clerc renders this term hariolus, a soothsayer. It occurs in Daniel 2:2, and Malachi 3:5; and is thought to import imprecations of evil to men, beasts, &c.

10. There shall not be found among you — That is, shall not exist among you, shall not be tolerated. That maketh his son or his daughter to pass through the fire — The sacrificing of children to Molech, or Moloch, is here again forbidden. Moloch seems to have been the fire-god of the eastern nations, whose worship was probably similar to that of Baal and Chemosh. In 1 Kings 11:7, Molech is called the abomination of the children of Ammon, Chemosh the abomination of Moab. It was Chemosh, we infer, to whom the king of Moab sacrificed his son. 2 Kings 3:27. According to a Jewish tradition Molech was worshipped under the form of a brazen statue which was hollow and capable of being heated. It had the head of a bull and the arms of a man, extended to receive the child that was to be sacrificed. Molech is first mentioned in Leviticus 18:21. See also Leviticus 20:2-5. These rigid prohibitions did not prevent Ahaz from making “his son to pass through the fire according to the abominations of the heathen.” 2 Kings 16:3. And it is said of Manasseh that “he made his son to pass through the fire.” 2 Kings 21:6. Jeremiah (Jeremiah 32:35) represents Jehovah as saying, “They built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech.” Comp. Jeremiah 7:31. We find traces of this worship among the Phoenicians, Carthaginians, and Cretans. That useth divination — Diviner of divination is the literal rendering of the Hebrew. Baalam is called µsq, (kosem,) diviner, in Joshua 13:22. It is doubtful if the term is ever applied to a true prophet. In Ezekiel 21:21, several kinds of divination are mentioned. An observer of times — From the word here used (participle of ˆn[) some have thought reference is made to one who draws omens from the movements of the clouds. It was probably one who used some kind of divination connected with idolatrous worship. An enchanter — This, from the connexion in which it occurs, can hardly be understood to refer to serpent charmers, as some have interpreted it: it rather means one who uses magical formulas. A witch — Rather, a magician, a sorcerer. The Hebrew word here used occurs first in Exodus 7:11, where it is translated sorcerers. The verb ãvk means to offer prayers in worship, limited to idol-worship, and then to use incantations.

V. 11. A charmer-One that charmeth serpents or other cattle. Or, a fortune-teller, that foretelleth the events of men’s lives by the conjunctions of the stars. Spirits-Whom they call upon by certain words or rites. A wizard-Heb. a knowing man, who by any forbidden way’s undertakes the revelation of secret things. A necromancer-One that calleth up and enquireth of the dead.

Verse 11. A charmer] rbj rbj chober chaber, one who uses spells; a peculiar conjunction, as the term implies, of words, or things, tying knots, &c., for the purposes of divination. This was a custom among the heathen, as we learn from the following verses:—

Necte TRIBUS NODIS ternos, Amarylli, colores:

Necte, Amarylli, modo; et Veneris, dic, vincula necto. Virg. Ecl. viii., ver. 77.

“Knit with three KNOTS the fillets, knit them straight; Then say, these KNOTS to love I consecrate.”

DRYDEN.

A consulter with familiar spirits] bwa lav shoel ob, a Pythoness, one who inquires by the means of one spirit to get oracular answers from another of a superior order. See Clarke on “Leviticus 19:31”. A wizard] ידעני yiddeoni, a wise one, a knowing one. Wizard was formerly considered as the masculine of witch, both practising divination by similar means. See Clarke on “Exodus 22:13”, and See Clarke “Leviticus 19:31”.

Or a necromancer.] המתים la vrd doresh el hammethim, one who seeks from or inquires of the dead. Such as the witch at Endor, who professed to evoke the dead, in order to get them to disclose the secrets of the spiritual world.

Verse 11. Or a charmer — One that charmeth serpents or other creatures. Or rather, as the Hebrew rbj rbj, chober chaber, seems to mean, an astrologer, or such as, by the conjunction of the planets, pretended to foretel the events of men’s lives, or other future things. It must be observed that the eastern people were much addicted to divination of all kinds, and undertook no enterprise of importance without consulting their soothsayers; and therefore Moses uses these sundry expressions that he might prohibit it in all its forms. A consulter with familiar spirits — The original words bwa lav, shoel ob, are here rendered by the Seventy, eggastrimuqov, one that speaks out of his belly: but literally, it is one that consults or inquires of Ob. This word originally means a bottle, and was the name which the Hebrews gave to the spirit which was supposed to agitate these ventriloquists, because their bodies were violently distended, like leather bottles full of wine and ready to burst. See Doddridge on Acts 16:16, where both St. Paul and St. Luke evidently consider the girl spoken of as being really possessed by what is there termed pneuma puqwnov, a spirit of python, or divination, because the Greeks supposed it to be an inspiration from their god Apollo, whom they termed Pythius. A wizard — Hebrew, A knowing man; who by any forbidden ways undertakes the revelation of secret things. The Seventy render the word teratoskopov, an observer of prodigies. A necromancer — Hebrew, One that seeketh unto the dead; that calleth up and inquires of them, as the witch of Endor is represented to have done. Dr. Waterland, after the Seventy, renders it, very properly, one that consults the dead. Their manner of doing this is stated to have been by visiting their graves in the night, and there lying down and muttering certain words with a low voice, by which means they pretended to have communion with them by dreams, or by the dead appearing to them. To this Isaiah has been thought to allude, Deuteronomy 8:19, and 29:4.

Ver. 11. A charmer. One who pretends to produce supernatural effects by words of incantation; or one who could allure serpents by imitations of their calls, and thereby pretend to divine intercourse with the invisible powers. Psalm 58:5.—A necromancer; a witch or wizard, who has recourse to the souls of the dead. What can be more daring in a mortal; or what more wicked in the sight of God.—A consulter with familiar spirits; one who has an evil genius attending him, who practises oby, as the Hebrew word imports. Exodus 22:18. Leviticus 19:31.

11. A charmer — Hebrew, spell-binder, one who binds by incantations, pretends to subdue some dreadful enemy. In Psalm 58:5, the word is applied to the serpent charmer. A consulter with familiar spirits — bwa lav, one who consults a sorcerer. bwa properly denotes a leathern bottle for carrying water or wine: then it was applied to the “hollow belly of conjurers,” in which the conjuring spirit, puqwn, resides, and speaks hollow, as if out of the earth; then it was used for this spirit which was interrogated for enchantment, and sometimes for the enchanter himself. The Septuagint usually renders bwa by eggastrimuqov, ventriloquist. In Acts 16:16, the woman who had a pythonic spirit was regarded by the heathen inhabitants of Philippi as inspired by Apollo; in later times, a pythonic spirit was considered the same as a ventriloquist, eggastrimuqov. Augustine, indeed, calls this female slave ventriloqua femina. Comp. Leviticus 19:31; 20:27. A wizard — A knowing one. The meaning of the word must be, one who claims extraordinary wisdom and foresight. A necromancer — One who makes inquiry of the dead, referring to those who pretended to have power to secure answers from the spirits of the departed. All these are only species of the same genus. They are false prophets. They pretend to possess supernatural powers, to foresee the future, to protect from evil, to have communion with deity.* [*In Thomson’s The Land and The Book, (vol. i, p. 214, et seq.,) may be found a long account of the modern pretenders to supernatural powers, “clumsy imitators of these ancient adepts.”]

12. For all that do these things are an abomination unto the Lord — An abomination, or a detestable thing to Jehovah, is every one who doeth these things; for the classes of diviners and magicians enumerated were in the service of the heathen gods, and ministered in impure rites. And because of these abominations the Lord thy God doth drive them out from before thee — The nations of Canaan had become so corrupt through their degrading forms of worship that Jehovah is about to dispossess them for the sake of his covenant people.

V. 13. Perfect-Sincerely and wholly his, seeking him and cleaving to him and to his word alone, and therefore abhorring all commerce and conversations with devils.

Verses 13, 14. Thou shalt be perfect with the Lord thy God — Sincerely and wholly his, seeking him and cleaving to him, and to his word alone, and therefore abhorring all commerce and conversations with devils. Hath not suffered thee so to do — Hath not suffered thee to follow these superstitious and diabolical practices, as he hath suffered other nations to do, but hath instructed thee better by his word and Spirit, and will more fully instruct thee by a great Prophet.

13. Thou shalt be perfect with the Lord thy God — Blameless with Jehovah, wholly devoted to him. The people of Israel are not to be like these nations; they are to be blameless in seeking intercourse with their God. In the rabbinical copies of the Hebrew Bible the initial consonant of the word rendered perfect (µymt) is large, to denote the special significance of this precept.

V. 14. Hath not suffered thee so to do-Hath not suffered thee to follow these superstitious and diabolical practices, as he hath suffered other nations to do, but hath instructed thee better by his word and spirit, and will more fully instruct thee by a great prophet.

Verses 13, 14. Thou shalt be perfect with the Lord thy God — Sincerely and wholly his, seeking him and cleaving to him, and to his word alone, and therefore abhorring all commerce and conversations with devils. Hath not suffered thee so to do — Hath not suffered thee to follow these superstitious and diabolical practices, as he hath suffered other nations to do, but hath instructed thee better by his word and Spirit, and will more fully instruct thee by a great Prophet.

14. For these nations — The various peoples inhabiting the land of Canaan. Which thou shalt possess — Whose territory they should possess. Hearkened unto observers of times, and unto diviners — The prohibitions in other passages lead us to infer how general were those practices among the heathen. Comp. Leviticus 19:31; 20:6. But as for thee, the Lord thy God hath not suffered thee so to do — Literally, But do not thou thus: Jehovah thy God doth not permit thee.

V. 15. Will raise up-Will produce and send into the world in due time. A prophet like unto me-Christ was truly, and in all commendable parts like him, in being both a prophet and a king and a priest and mediator, in the excellency of his ministry and work, in the glory of his miracles, in his familiar and intimate converse with God.

Verse 15. The Lord thy God will raise up unto thee a Prophet] Instead of diviners, observers of times, &c., God here promises to give them an infallible guide, who should tell them all things that make for their peace, so that his declarations should completely answer the end of all the knowledge that was pretended to be gained by the persons already specified.

Like unto me] Viz., a prophet, a legislator, a king, a mediator, and the head or chief of the people of God. This was the very person of whom Moses was the type, and who should accomplish all the great purposes of the Divine Being. Such a prophet as had never before appeared, and who should have no equal till the consummation of the world. This prophet is the Lord Jesus, who was in the bosom of the Father, and who came to declare him to mankind. Every word spoken by him is a living infallible oracle from God himself; and must be received and obeyed as such, on pain of the eternal displeasure of the Almighty. See Deuteronomy 18:19, and Acts 3:22, 23; and see the conclusion of this chapter. See Clarke “Deuteronomy 18:22”.

Verse 15. Will raise up — Will produce and send into the world in due time. A Prophet of thy brethren, like unto me — These words are very remarkable, and deserve our very particular attention. Moses was now about to leave his people, and therefore informs them, for their comfort, that God would raise them up another prophet, who should speak unto them God’s words, and instruct them in his will. He has been understood by many eminent persons as foretelling hereby that God would raise up a succession of prophets in the Jewish Church for the instruction of his people. And, perhaps, this interpretation is not to be altogether rejected, 1st, Because this prediction is alleged here as a reason why they need not consult with diviners, as they should have prophets at hand to advise them whenever it was needful. 2d, Because the prophet here spoken of is opposed to the false prophets, and a general rule is hereupon given for the discovery of all succeeding prophets, whether true or false, verses 20-22. 3d, Because, as is here threatened, whenever the people did not hearken to, and obey these prophets, God required it of them, punishing them repeatedly, and that in a signal manner, by the sword of their enemies, by famine, and by captivity, especially the captivity of the ten tribes under Shalmaneser, the king of Assyria, and the captivity of Judah and Benjamin by Nebuchadnezzar, with the awful calamities preceding and following. The prediction, however, must of necessity be primarily interpreted of the Messiah. 1st, Because the text speaks of one prophet only, in the singular number, and not of many. 2d, Because the Messiah alone can with propriety be said to have been a prophet like unto Moses, it being simply denied, and that repeatedly, that any other prophet did, or should arise, like unto him. See Deuteronomy 34:10; Numbers 12:6-8. God spoke to the other prophets in dreams and visions, or by the appearance of angels, but he conversed with Moses in a free and familiar way, mouth to mouth, and face to face, as it is expressed, as a man converses with his friend, Moses having his light in the divine will immediately from God, without the intervention of dreams, visions, or the appearance of angels. They only expounded and enforced the laws of God already given, none of them being, properly speaking, lawgivers, in the intermediate space between Moses and Christ. But Moses was properly a lawgiver, and that in a very extraordinary sense, delivering a law which was in general entirely new, and that with such authority and attestations from God, as had never been witnessed on earth before. Not many of these prophets wrought miracles, and those who did, can with no propriety be said to have resembled Moses in that respect. The first and the last of these instances of dissimilitude are particularly noticed in one of the passages above referred to. “There arose not a prophet in Israel like unto Moses, whom the Lord knew face to face; in all the signs and wonders which the Lord sent him to do in the land of Egypt; and in all that mighty hand and great terror which Moses showed in the sight of all Israel.” Add to all this that Moses was a mediator and a king as well as a prophet, in the former of which characters none of the ancient prophets resembled him, and none, except David, in the latter. But Christ was truly like him in all these greater, and in a variety of lesser respects. He was not only a prophet, but a priest and mediator, a king and lawgiver; and not only fully equalled, but infinitely surpassed Moses in the excellence of his ministry and work, the glory of his miracles, and in his familiar and intimate converse with God; being in the bosom of the Father, and the wisdom and word of God incarnate. 3d, The awful threatening denounced in this passage, (verse 19,) was most signally fulfilled with respect to those of the Jews that did not hearken to this prophet: the Lord most terribly required it of them, and continues to require it. For wrath came upon them to the uttermost, (1 Thessalonians 2:16,) by the Roman armies, in the siege and destruction of their cities, and especially of Jerusalem their capital city, and the utter ruin of their country; and the sad effects of that wrath they have felt for upward of seventeen hundred years, and continue to feel to this day. But, 4th, What perfectly places the matter beyond all doubt, this prophecy is expounded by God himself of Christ, and of Christ alone, in the New Testament. See Acts 3:22, and 7:37; John 1:45, and 5:45, 46, and 6:14.

THE TRUE PROPHET, 15, 16.

This is one of the most profoundly interesting passages in the whole book. The different views that have been held as to the scope of its meaning place it among the vexed passages in the history of biblical interpretation. The theories held are mainly the following: —

(1.) That the word translated prophet is to be regarded as referring to a particular person, who was to be specially prominent in the nation’s history. Some applied it to Joshua, who had been solemnly installed Moses’s successor; others thought David might be intended, or Jeremiah.

(2.) That the word was used collectively, of the entire body of Hebrew prophets. (3.) That the prophet is an ideal person, including the Messiah and all true prophets who appeared between Moses and him; that Moses does not speak of the prophets as a collective body, to which Christ belonged as one among many, but comprehends the plurality of the prophets in an ideal unity, knowing by the revelation of the Holy Spirit that the prophetical order would at some future time culminate in Christ. See Heng., Christ, vol. i, p. 124. (4.) That the passage relates directly and exclusively to the Messiah. (5.) That, while the passage contemplates a succession of prophets, so that Israel should never be left in any great exigency without a prophet, the Messiah is referred to primarily and distinctly. The last view is, we think, fully sustained by the passage under consideration, and by the context.

15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me — The clause may be rendered, A Prophet, as I am, Jehovah thy God will raise up for thee, from the midst of thee, of thy brethren. While the people are forbidden to employ the methods the heathen used to pry into the future, and to learn the will of their deities, Moses assures Israel that Jehovah will provide for them those who will be the medium of communication between him and them as he has been hitherto. A Prophet — The word translated prophet, first occurs in Genesis 20:7, where Abimelech is warned in a dream to restore Sarah to Abraham: “For he is a prophet, and he shall pray for thee, and thou shalt live.” In Exodus 7:1, Jehovah is represented as saying to Moses: “See, I have made thee a god to Pharaoh; and Aaron thy brother shall be thy prophet.” These passages suggest some of the prominent meanings of the word — interpreter, messenger, mediator. Moses is expressly called by Paul, in Galatians 3:19, mesithv, mediator. From the midst of thee, of thy brethren — There was to be no occasion for the people to consult foreign soothsayers and diviners. There was to be no need of their sending to distant nations, as Balak sent for the”diviner” Balaam. God would raise up from their own nation those who would make known his will. Deuteronomy 17:14, where the king is to be “from among thy brethren.” Like unto me — Moses had been commissioned to speak and to act for Jehovah. In Horeb he received his call at the burning bush, when God revealed his Covenant Name. None of his successors was so highly honoured, so fully endowed. Jehovah had said of him, (Numbers 12:6-8,) “If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth.” The circumstances under which Jehovah had promised to raise up a Prophet like unto Moses are referred to in the following verses. At the giving of the law, when “the people saw the thunderings, and the lightnings, and the noise of the trumpet,” they besought Moses to act as a mediator between God and themselves. They said, “Speak thou with us, and we will hear; but let not God speak with us, lest we die.” Exodus 20:18, 19; see also Deuteronomy 5:22-27. The promise is completely fulfilled in Christ. Moses, as a legislator, is the founder of a dispensation; so is Christ. Moses knew Jehovah face to face. Of Christ it is written, (John 1:18,) “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” Of Moses it is said, “There arose not a prophet like unto Moses in all the signs and wonders which the Lord sent him to do.” Deuteronomy 34:10, 11. Christ said of himself that he had done the works which none other man did. John 15:24. The application of this passage to Christ in the New Testament is too definite to leave any room for doubt. Philip said to Nathanael: “We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth.” John 1:45. Peter quotes this as fulfilled in Jesus Christ. Acts 3:22. Stephen saw its application. Acts 7:37. The writer of the Epistle to the Hebrews seems to have this passage in mind when he writes: “Consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him, as also Moses was faithful in all his house.” Hebrews 3:1, 2. The woman of Samaria says to the Saviour: “I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.” John 4:25. The Samaritans founded their expectations of a Messiah on the Pentateuch, for that constituted their Scriptures. The Messiah who was to tell them all things was evidently suggested by this prophecy of Moses. Unto him ye shall hearken — Compare these words with the words Moses himself heard on the mountain when Christ was transfigured: “This is my beloved Son: hear ye him.” Not hear Moses and the law, nor Elijah and the prophets, but Christ the Son. The “hear ye him” and the disappearance of the two heavenly attendants may be viewed as symbolically connected, and as signifying that God who had “spoken in times past to the fathers by the prophets, henceforth would speak by his Son.” See Alford on Matthew 17:5.

16. In the day of the assembly — Comp. Deuteronomy 9:10, and Exodus 20:19. Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. Comp. Deuteronomy 5:23-26, and Exodus 20:19. The thought of the verse is, Let not Jehovah speak any more directly to us; let us have a prophet to announce to us his commands; let this awful splendour of the manifestation of God cease: we cannot bear it; we shall die. It was the feeling that man has in the presence of the Infinite — the consciousness of guilt in view of the holiness of God. So Isaiah 6:5, awestruck at the sublime, and to him terrible, manifestation of Jehovah, exclaims, “Woe to me, for I perish: for the King Jehovah of Hosts mine eyes have seen.” Compare what Job is represented as saying: “But now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes.” Job 42:5, 6. So in the case of Manoah, who said to his wife, “We shall surely die, because we have seen God.” Judges 13:22.

17. Jehovah approved their prayer, and he spake no more directly to Israel, but put his message to them in the mouth of the prophet.

18. I will raise them up a Prophet — A repetition of the statement of the fifteenth verse in Jehovah’s words. And will put my words in his mouth — The prophet is to be Jehovah’s organ of communication with the people.

V. 19. I will require it-I will punish him severely for it. The sad effect of this threatning the Jews have felt for above sixteen hundred years together.

19. Compare what our Lord says in John 12:48, 49.

20. But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak — Deuteronomy 13:5.

V. 22. If the thing-Which he gives as a sign of the truth of his prophecy. The falsehood of his prediction shews him to be a false prophet. Presumptuously-Impudently ascribing his own vain and lying fancies to the God of truth.

Verse 22. If the thing follow not] It is worthy of remark that the prophets in general predicted those things which were shortly to come to pass, that the people might have the fullest proof of their Divine mission, and of the existence of God’s providence in the administration of the affairs of men. THE promise contained in the 15th and 18th verses of this chapter has long been considered of the first importance in the controversies between the Christians and Jews. “Christ,” says Ainsworth, “was to be a man, and of the stock of the Jews, by promise, because the people could not endure to hear the voice of GOD, Deuteronomy 18:16. And as in respect of his prophecy, so of the priesthood: for every high priest is taken from among men, Hebrews 5:1; and also of his kingdom, as in Deuteronomy 17:15: From among thy brethren shalt thou set a king over thee like unto me.

“1. Christ alone was like unto Moses as a PROPHET; for it is written, There arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do, Deuteronomy 34:10-12. This therefore cannot be understood of the ordinary prophets which were raised up in Israel, but of Christ only, as the apostles expound it Acts 2:22-26. 2. Christ was like unto Moses in respect to his office of mediation between God and his people, Deuteronomy 5:5; 1 Timothy 2:5; but greater than Moses as being the mediator of a better covenant, (or testament,) which was established upon better promises, Hebrews 8:6. 3. Christ was like unto Moses in excellency; for as Moses excelled all the prophets in speaking to God mouth to mouth, Numbers 12:6-8, so Christ excelled him and all men in that being in the bosom of the Father, he hath come down from heaven and declared God unto us, John 1:18; 3:13. 4. Christ was like to Moses in faithfulness, but therein also excelling; for Moses was faithful in God’s house as a servant, but Christ as the son over his own house, Hebrews 3:2, 5, 6. 5. Christ was like to Moses in signs and wonders, wherein he also excelled Moses, as the history of the Gospel shows; for he was a prophet mighty in deed and word before God and all the people, Luke 24:19. A man approved of God among them, by miracles, signs, and wonders, which God did by him in the midst of them, Acts 2:22. For he did among them the works which no other man did, John 15:24. Unto him, that is, not unto the diviners, wizards, or any such like, but unto him, and him only; as Him thou shalt serve, Deuteronomy 6:13, is expounded, Him only, Matthew 4:10. And though this is principally meant of Christ in person, of whom God said, Hear him, Matthew 17:5; yet it implies also his ministers, as himself said, He that heareth you heareth me, Luke 10:16.” To these may be added, 6. As Moses was king among his people, in this respect Christ is like to him, but infinitely greater; for he is King of kings and Lord of lords, Revelation 19:16; 1 Timothy 6:15. And, 7. He was like to Moses as a legislator. Moses gave laws to Israel by the authority and commandment of God, which the Jews have ever acknowledged as coming from the immediate inspiration of the Almighty: these are contained in the Pentateuch. Christ gave a new law, the Gospel contained in the four Evangelists and Acts of the Apostles, on which the Christian Church is founded, and by which all genuine Christians are governed both in heart and life. To all which may be added, 8. That God never commissioned any human beings to give laws to mankind but Moses and Christ; and therefore, as a lawgiver, Christ alone resembles Moses; for to the present hour none but themselves have given laws in the name of God, which he has ratified and confirmed by the most indubitable and infallible signs, proofs, and miracles.

Dr. Jortin, in his Remarks on Ecclesiastical History, has drawn a parallel between Moses and Christ in a great number of particulars, which he concludes thus: “Let us search all the records of universal history, and see if we can find a man who was so like to Moses as Christ was, and so like to Christ as Moses was. If we cannot find such a one, then have we found HIM of whom Moses in the law and the prophets did write to be Jesus of Nazareth, the Son of God.” On this subject see Ainsworth, Calmet, and Dodd, who have all marked this striking correspondence between Moses and Christ.

DEUTERONOMY

Verse 22. If the thing follow not — Which he gives as a sign of the truth of his prophecy. That is the thing which the Lord hath not spoken — The falsehood of his prediction shows him to be a false prophet. He hath spoken it presumptuously — Impudently ascribing his own vain and lying fancies to the God of truth. For though the mere fulfilling of a sign, or working of a bare miracle, was not to be considered as sufficient of itself to establish a false and wicked doctrine, as is stated Deuteronomy 13:1-3; yet, on the other hand, a man that pretended to work a miracle, or predict a future event, in confirmation of a message said to be received from Jehovah, or from some other god, and who failed in the performance of the miracle, or the thing foretold not coming to pass, evidently proved himself to be an impostor. Thou shalt not be afraid of him — That is, of his predictions or threatenings, so as to be deterred thereby from doing thy duty in bringing him to deserved punishment.

22. When a prophet speaketh — The prophecy was tested by the result. Signs and wonders were not the criterion by which the people were to decide.