15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
15. Prophetam e medio tui, ex fratribus tuis, sicut me, suscitabit tibi Jehova Deus tuns: illum audietis.
16. According to all that thou desiredst of the Lord thy God in Horeb, in the day of the assembly, saying, 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.
16. Secundum omnia quae petiisti a Jehova Deo tuo in Horeb, in die conventus, dicendo, Non adjiciam audire vocem Jehovae Dei mei, et ignem hunc magnum non videbo amplius, ne moriar.
17. And the Lord said unto me, They have well spoken that which they have spoken.
17. Et dixit Jehovah ad me, Bene egerunt in eo quod loquuti sunt.
18. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
18. Prophetam suscitabo illis e medio fratrum suorum sicut to, ponamque verba mea in ore ejus: loqueturque ad eos quaecunque ei mandavero.
"And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony."
Nor is there any doubt that Isaiah took this doctrine from the passage before us, when he first condemns the errors which men by their curiosity invent for themselves, and then enjoins the faithful simply to give attention to the Law, and to be content with this form of instruction, unless they desired to be miserably misled. Hence we conclude that the expression, "a Prophet," is used by enallage for a number of Prophets. For it is altogether absurd, as some do, to restrict it to Joshua or Jeremiah; since Moses is here treating of the continual manner of the Church's government, and is not speaking of what God would do within a short time. Not at all more correct is their opinion, who apply it strictly to Christ alone; for it is well to bear in mind what I have said respecting God's intention, viz., that no excuse should be left for the Jews, if they turned aside to familiar spirits (Pythones) or magicians, since God would never leave them without Prophets and teachers. But if He had referred them to Christ alone, the objection would naturally arise that it was hard for them to have neither Prophets nor revelations for two thousand years. Nor is there any strength in those two arguments on which some insist, that the Prophet, of whom Moses bears witness, must be more excellent than him who proclaimed him; and that the eulogium that he should be "like unto" Moses could not be applied to the ancient Prophets, since it is said elsewhere that "there arose not a Prophet since like unto" him. (Deuteronomy 34:10.) For he does not at all detract from his own dignity, by recommending that whosoever might be sent by God should be hearkened to, whether they were his equals or his inferiors; and, as to the comparison, this particle translated like (sicut) does not always denote equality. Therefore it is true that there was no Prophet like Moses, that is to say, similar to him in every respect, or in whom so many gifts were displayed; yet it is no less true, that they were all like Moses; because God set over His Church a continual succession of teachers, to execute the same office as he did. This is referred to in the words, "For all the prophets and the law prophesied until John," (Matthew 11:13, and Luke 16:16,) where we see others united as colleagues with Moses in the government of the Church, until the coming of Christ. Yet Peter aptly and elegantly accommodates this testimony to Christ, (Acts 3:22,) not to the exclusion of others of God's servants, but in order to warn the Jews that in rejecting Christ they are at the same time refusing this inestimable benefit of God; for the gift of prophecy had so flourished among His ancient people, and teachers had so been constantly appointed to succeed each other, that nevertheless there should be some interruption before the coming of Christ. Hence, in that sad dispersion which followed the return from the Babylonish captivity, the faithful complain in Psalm 74:9, "We see not our signs; there is no more any prophet." On this account Malachi exhorts the people to remember the Law given in Horeb; and immediately after adds, "Behold I send you Elijah the prophet," etc., (Malachi 4:4, 5;) as much as to say, that the time was at hand in which a more perfect doctrine should be manifested, and a fuller light should shine. For the Apostle says truly, that
"God, who at sundry times and in divers manners spake unto the fathers by the prophets, hath in these last days spoken unto us by his Son," (Hebrew 1:1, 2;)
and, in fact, by the appearing of the doctrine of the Gospel, the course of the prophetic doctrine was completed; because God thus fully exhibited what was promised by the latter. And this was so generally understood that even the Samaritan woman said that Messias was coming, who would tell all things. (John 4:25.) To this, then, what I have lately quoted as to the transition from the Law and the Prophets to the Gospel refers; and hence it is made out, that this passage was most appropriately expounded by Peter as relating to Christ; for unless the Jews chose to accuse God of falsehood, it was incumbent upon them to look to Christ, at whose hand was promised both the confirmation of doctrine and the restoration of all things. They had been for a long time destitute of Prophets, of whom Moses had testified that they should never be wanting to them, and whom he had promised as the 1 lawful ministers for retaining the people in allegiance, so that they should not turn aside to superstitions; they had, therefore, either no religion, or else that greatest of Teachers was to be expected, who in his own person (unus) would present the perfection of the prophetic office. But we must remark the peculiar circumstances whereby God restrains the evil affections of the Jews. It was no common act of His indulgence, that He should take to himself Prophets from among that people, so that they should have no need to run about to a distance in search of revelations, and at the same time that they might be taught familiarly according to their capacity. But with regard to the comparison which Moses makes between himself and other prophets, its effect is to raise their teaching in men's estimation. They had been long accustomed to this mode of instruction, viz., to hear God speaking to them by the mouth of a man; and the authority of Moses was so fully established, that they were firmly persuaded that they were under the divine government, and that all things necessary to salvation were revealed to them.
"I will raise them up a Prophet." (Deuteronomy 18:18.)
Thus also Paul teaches, --
"And how shall they preach except they be sent?"
The same Apostle, too, bears witness that none will be found sufficient for this office, and that the power of teaching aright is received from God. (2 Corinthians 2:14, and 4:1.) Hence it follows that God, by a certain evidence of His presence, declares His favor towards us as often as He enlightens with the gifts of His Spirit, and raises up faithful and true teachers. Moses afterwards reminds them that God so governs His Church by the hands and the operation of men as not to derogate from Himself; for He retains this as His attribute, to suggest to the mouth, as it were, of His Prophets what they are to say; neither does He permit them to say or advance more than He has commanded. We perceive, then, that pastors were from the first appointed, not that they should themselves rule, or subject the Church to their imaginations, but only to be the organs of the Holy Spirit. And those who in these days usurp a greater power, ought to be altogether deposed from their sacrilegious despotism.
1 Ordinaires. -- Fr.
2 S. M. says, in his note on this verse, "Some of the Hebrews understand by that Prophet, Joshua, who succeeded Moses as ruler; others think Jeremiah must be meant, who rebuked the people in the same terms as Moses had done. But Christians who devoutly assert that this passage speaks of Christ, confute the Jews by referring to what is said in the last chap. of Deut., -- 'There arose not a prophet since in Israel like unto Moses,' etc. This passage must be prophetic of some other remarkable Prophet who should not be inferior to Moses, especially as the text says, like thee, 'that as thou didst deliver the people from corporal bondage, so shall the prophet whom I will raise up for them deliver them from the bondage of sin.'" -- W.
Back to BibleStudyGuide.org.
These files are public domain. This electronic edition was downloaded from the Christian Classics Ethereal Library.