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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.
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SUMMARY
Deuteronomy 18:17 records a pivotal divine affirmation where the Lord Himself validates the Israelites' request at Mount Horeb for a mediator to stand between them and God's overwhelming presence. This verse is profoundly significant, not only highlighting God's compassionate understanding of human frailty but also setting the immediate stage for the promise of a future Prophet, thereby establishing a foundational principle for divine-human communication and foreshadowing the ultimate mediator.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device in Deuteronomy 18:17 is Direct Discourse, as God's exact words are quoted, lending immense authority and weight to the statement. This direct divine utterance functions as a powerful Divine Affirmation, validating the people's fear and their subsequent request for a mediator. The verse also employs Repetition ("spoken that which they have spoken") for emphasis, underscoring the divine approval of their specific words and the wisdom behind them. This rhetorical device draws attention to the significance of the people's request. Furthermore, it serves as a critical moment of Foreshadowing, setting the stage for the explicit prophecy of the "Prophet like Moses" in the very next verse (Deuteronomy 18:18). This divine validation of the need for an intermediary implicitly prepares the reader for the coming of such a pivotal figure in Israel's history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 18:17 reveals a profound aspect of God's character: His compassionate understanding of human weakness and His gracious provision for a relationship with His people. Rather than condemning their fear at Horeb, God affirms their request for a mediator, recognizing that unmediated divine glory is too overwhelming for finite, fallen humanity. This divine endorsement of the need for an intermediary lays the theological groundwork for the entire Old Testament system of mediation, including the priesthood, the sacrificial system, and the prophetic office. It highlights that God desires communication with His people, but always on terms that accommodate their limitations, ensuring their survival and ability to receive His word without being consumed by His holiness. This verse underscores God's initiative in bridging the gap between Himself and humanity.
REFLECTION AND APPLICATION
Deuteronomy 18:17 offers a comforting glimpse into the heart of God, revealing a Deity who is not distant or uncaring, but intimately attuned to the human condition. The Israelites' fear at Horeb was a natural, even appropriate, response to the raw, unmediated power of God's holiness. God's affirmation of their request for a mediator demonstrates His profound grace: He doesn't demand that we approach Him in a way that would destroy us, but provides a way for His truth to be communicated and for relationship to be maintained. For us today, this verse underscores our continued need for a mediator. It reminds us that our access to God is not by our own strength or merit, but entirely through His gracious provision. It should cultivate in us a deep gratitude for the means by which God has made Himself known and accessible, fostering both reverence for His holiness and confidence in His compassion.
Questions for Reflection
FAQ
Why did God say "They have well spoken"? Was their fear a good thing?
Answer: God's affirmation "They have well spoken" does not mean their fear was inherently good, but that their request stemming from that fear was wise and appropriate. The Israelites' fear was a natural and understandable response to the terrifying, unmediated manifestation of God's holiness and power at Mount Horeb, as described in Exodus 20:18-19. They recognized their own frailty and mortality in the face of such divine glory and rightly concluded that direct, continuous exposure would be fatal. God affirmed their request for a mediator because it acknowledged His holiness and their limitations, and it aligned with His plan to communicate His will to them through chosen representatives rather than overwhelming them directly. It was a recognition of a profound theological truth: fallen humanity cannot directly withstand the unmediated presence of a holy God and live.
How does this verse relate to the promise of "a Prophet like Moses" in the very next verse?
Answer: Deuteronomy 18:17 is the direct preamble and divine justification for the promise of "a Prophet like Moses" in Deuteronomy 18:18. God's affirmation of the people's request for a mediator immediately sets the stage for His provision of such a figure. The people asked for someone to speak God's words to them so they would not die, and God responded by promising to raise up a prophet who would do exactly that. This connection is crucial for understanding the messianic significance of the "Prophet like Moses," as it highlights that this future prophet would fulfill the very need expressed by the people at Horeb, serving as the ultimate divine-human intermediary who would bring God's word to humanity in a way that could be received.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 18:17, with its divine affirmation of the need for a mediator, finds its ultimate and perfect fulfillment in Jesus Christ. The Israelites' plea at Horeb for someone to stand between them and God's overwhelming presence was a deeply felt human need for a safe and accessible way to hear God's voice and engage with His holiness. God's response, "They have well spoken," acknowledges this fundamental human limitation and sets the trajectory for His divine provision. The "Prophet like Moses" promised in Deuteronomy 18:18 is universally understood by Christian theology to refer to Jesus. He is the one who perfectly mediates God's word to humanity, embodying the divine revelation as the Word made flesh (John 1:14) and speaking with unparalleled authority, unlike any other teacher (Matthew 7:29). Furthermore, Jesus is not merely a prophet but the ultimate High Priest and the "one mediator between God and men" (1 Timothy 2:5), who offers Himself as the perfect, once-for-all sacrifice (Hebrews 9:11-14) and continually intercedes for us before the Father (Romans 8:34). Thus, the fear and profound need expressed by Israel at Sinai, divinely affirmed in this verse, are fully and graciously met in the person and redemptive work of Jesus, through whom we can now boldly approach God's throne of grace without fear of destruction (Hebrews 4:16).