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Commentary on Deuteronomy 18 verses 15–22
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.
This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. [Deuteronomy 18:15] This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us
It is written in Deuteronomy, “[The Lord] your God will raise up a prophet like me for you from your brothers. You shall hear him; and it shall be that every soul which will not hear that prophet shall be destroyed from his people.” Therefore some prophet was specially expected who would be similar to Moses in some respect, to mediate between God and humanity, and who would receive the covenant from God and give the new covenant to those who became disciples. And the people of Israel knew so far as each of the prophets was concerned that no one of them was the [special] one announced by Moses.
“Like me,” says Moses. This means according to the form of the flesh, not to the eminence of majesty. Therefore we find the Lord Jesus called a prophet. Accordingly that woman is no longer greatly in error when she says, “I see that you are a prophet.” She begins to call her husband, to exclude the adulterer. “I see that you are a prophet.” And she begins to ask about a thing that constantly disturbs her.
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SUMMARY
Deuteronomy 18:15 delivers a profound prophetic declaration from Moses to the Israelites, assuring them that the LORD their God would sovereignly raise up a Prophet from among their own people, one who would bear a striking resemblance to Moses himself. This divine promise served as God's legitimate provision for guidance, standing in stark contrast to the illicit and detestable pagan practices of divination and sorcery that Israel was commanded to shun. The verse culminates with a clear and emphatic command for the people to diligently listen and yield obedience to this future Prophet, underscoring the absolute authority and life-altering significance of his message.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 18:15 masterfully employs several significant literary devices to convey its profound message. Most prominent is Prophecy, as Moses delivers a future-oriented declaration concerning a divinely appointed messenger. This prophecy inherently functions as Foreshadowing, pointing forward to a figure of immense significance whose coming will be a pivotal moment in Israel's history and salvation. The verse also utilizes Contrast, implicitly setting the true Prophet apart from the false prophets, diviners, and sorcerers explicitly forbidden in the preceding verses, thereby highlighting God's righteous and legitimate means of communication versus the illicit practices of the nations. Furthermore, the concluding phrase "unto him ye shall hearken" serves as an Imperative, a direct command that underscores the absolute authority of the promised Prophet and the non-negotiable necessity of obedience to his words. The phrase "like unto me" is a powerful Simile, drawing a direct and profound comparison between the future Prophet and Moses, thereby establishing a benchmark for the Prophet's unique status, authority, and mediating role.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 18:15 stands as a cornerstone prophecy within the Old Testament, articulating God's steadfast commitment to providing His people with true and authoritative revelation, thereby safeguarding them from the spiritual dangers of paganism and deception. The promise of a Prophet "like unto Moses" elevates this figure beyond the ordinary prophetic office, hinting at a unique mediator of God's will who would possess unparalleled authority and intimacy with the divine. This prophecy not only assured ancient Israel of God's continued guidance but also laid the groundwork for the expectation of a supreme messenger, ultimately finding its most profound and complete fulfillment in the person and work of Jesus Christ, who perfectly embodied the roles of Prophet, Priest, and King. The command to "hearken" to this Prophet emphasizes the critical importance of obedience to God's revealed word, delivered through His chosen vessel, and highlights the severe consequences of rejecting divine truth.
REFLECTION AND APPLICATION
Deuteronomy 18:15 calls us to a profound reflection on the nature of divine revelation and our proper response to it. In a world saturated with competing voices, ideologies, and spiritual claims, this verse powerfully reminds us that God Himself has provided the ultimate, authoritative source of truth and guidance. Just as ancient Israel was sternly warned against seeking illicit spiritual insight through pagan practices, we too are challenged to discern true spiritual authority from the myriad of false or misleading voices around us. The imperative to "hearken" to the promised Prophet is a timeless and urgent call to active, discerning, and obedient listening to God's word. For believers today, this means diligently engaging with Scripture, allowing the teachings of Jesus Christ—the ultimate Prophet—to profoundly shape our understanding, guide our decisions, and transform our lives. It compels us to cultivate a spirit of humility and submission, recognizing that true wisdom and life come from God's revelation, not from human speculation, cultural trends, or forbidden spiritual practices. Our spiritual well-being depends on our willingness to truly hear and obey His voice.
Questions for Reflection
FAQ
Was Moses the only prophet "like unto himself" before Jesus?
Answer: While Moses was truly unique in his direct, face-to-face communication with God (Numbers 12:8) and his foundational role as lawgiver and covenant mediator, the prophecy in Deuteronomy 18:15 explicitly points to a future, singular Prophet who would be "like unto me." Throughout Israel's history, many prophets arose (e.g., Samuel, Elijah, Isaiah), who spoke God's word and performed mighty acts. However, none fully embodied the comprehensive role of lawgiver, covenant mediator, and direct communicator with God in the same unparalleled way Moses did. The Jewish tradition itself debated who this ultimate Prophet would be, with some expecting a new Moses. The New Testament writers, particularly Peter in Acts 3:22, definitively identify Jesus Christ as the ultimate fulfillment, suggesting that no other prophet perfectly matched the "like unto me" standard in the profound and complete way Jesus did.
How does this verse relate to the concept of false prophets?
Answer: Deuteronomy 18:15-22 provides a critical framework for distinguishing true prophets from false ones. The preceding verses (Deuteronomy 18:9-14) explicitly forbid pagan practices that involve seeking illicit spiritual knowledge. The promise of a true Prophet in verse 15 serves as God's legitimate and divinely sanctioned alternative to these detestable practices. Verses Deuteronomy 18:20-22 then give specific tests for identifying a false prophet: one who presumes to speak in God's name without being commanded, or one whose prophecies do not come true. Thus, the promise of the true Prophet in verse 15 is intrinsically linked to the warnings against false prophets, emphasizing the necessity of discerning God's authentic voice from deceptive imitations and highlighting the severe consequences of following those who do not speak for God.
Why is it so important to "hearken" to this Prophet?
Answer: The command to "hearken" (meaning to listen attentively and obey) is profoundly crucial because the promised Prophet is God's divinely appointed spokesperson, delivering God's own authoritative words. To disregard the Prophet's message is, therefore, to disregard God Himself and His revealed will. Deuteronomy 18:19 explicitly states that God Himself will hold accountable anyone who does not listen to the words that the Prophet speaks in His name. This underscores the profound authority vested in this Prophet and the severe, even life-threatening, consequences for disobedience, highlighting the absolute importance of submitting to God's revealed will through His chosen messenger. For Israel, their covenant faithfulness and very existence depended on their obedience to God's voice through His chosen representative.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 18:15 finds its climactic and perfect fulfillment in the person of Jesus Christ, who is the ultimate Prophet "like unto Moses," yet infinitely greater and superior. While Moses delivered the Old Covenant Law, Jesus inaugurated the New Covenant, speaking with an inherent, divine authority that surpassed all previous prophets, famously declaring, "You have heard that it was said... but I say to you..." (Matthew 5:21-22). Peter, in his powerful sermon in Acts 3:22-23, explicitly applies this ancient prophecy to Jesus, urging the people to "listen to him in everything he tells you." Jesus not only spoke God's words but was the very Word of God incarnate (John 1:1 and John 1:14), embodying the fullness of divine revelation in a way no other prophet could. He mediated a new and better covenant (Hebrews 8:6), and through His life, atoning death, and glorious resurrection, He revealed the Father fully and perfectly (John 14:9). The command to "hearken" to this Prophet thus becomes a call to believe in, follow, and obey Jesus, for in Him, God has spoken His final and most complete word to humanity (Hebrews 1:1-2). He is the true Shepherd who speaks, and His sheep hear His voice and follow Him (John 10:27).