TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 18:15–22. His four-level outline is real structure in the source text, so it is rendered as structure.
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 18:21 captures a profound and essential question arising from the heart of the Israelite community, immediately following God's severe warnings against the dangers of false prophecy and the foundational promise of a true prophet. This verse articulates the people's legitimate and pressing concern: "How can we, as God's covenant people, reliably discern the authentic word spoken by the LORD from a deceptive, presumptuous, or humanly contrived utterance?" It highlights the deep-seated need for a clear, verifiable methodology to distinguish divine truth, thereby setting the crucial stage for God's immediate and practical answer provided in the subsequent verse.
Context
Literary Context
Deuteronomy 18:21 is strategically positioned within a significant block of Mosaic law (chapters 12-26) that details the statutes and ordinances for Israel's life in the Promised Land. More specifically, chapter 18 is dedicated to establishing the proper channels of divine revelation, sharply contrasting them with the abhorrent pagan practices prevalent in the surrounding nations. The preceding verses, particularly Deuteronomy 18:9-14, issue stern prohibitions against detestable acts such as divination, sorcery, necromancy, and consulting mediums, which characterized Canaanite worship. In stark opposition to these forbidden practices, Deuteronomy 18:15-19 introduces the momentous promise of a future prophet "like Moses," through whom the LORD Himself would speak directly to His people. This divine provision is immediately followed by a grave warning in Deuteronomy 18:20 against any prophet who dares to speak a word in the LORD's name without His command, or who presumes to speak in the name of other gods. Verse 21 then naturally emerges as the people's anticipated, practical, and internal question, recognizing the vital necessity for a clear test of prophetic authenticity, which God graciously provides in Deuteronomy 18:22.
Historical & Cultural Context
The ancient Near East was a complex tapestry of religious beliefs and practices, many of which centered on attempts to gain insight into the future or manipulate spiritual forces through various forms of magic, omens, and communication with the dead. The Canaanites, whom Israel was commanded to dispossess, were deeply immersed in such abominable rituals, including child sacrifice, consulting mediums, and various forms of sorcery. Against this pervasive backdrop, God meticulously established Israel as a distinct, holy nation with a unique covenant relationship, where direct, authoritative communication would come exclusively through His chosen prophets, not through pagan divination or human manipulation. The question articulated in Deuteronomy 18:21 underscores the profound practical challenge for a people surrounded by a multitude of spiritual claims to remain steadfastly devoted solely to the LORD's pure revelation. It highlights God's divine provision for Israel to maintain their spiritual purity and remain undefiled by the spiritual corruption of their neighbors, ensuring they would not become "like those nations" (Deuteronomy 18:9).
Key Themes
This pivotal verse significantly contributes to several overarching theological and narrative themes found throughout Deuteronomy and the broader biblical canon. Foremost among these is Divine Discernment, emphasizing the urgent and enduring necessity for God's people to accurately distinguish between authentic divine revelation and human or demonic deception. This profound concern for spiritual purity and unwavering obedience in the face of potential false prophets is paramount to Israel's covenant fidelity. Secondly, it highlights the Authenticity and Authority of Prophecy, underscoring the immense gravity of prophetic ministry and the absolute requirement for its divine origin; any word spoken in the LORD's name must genuinely and exclusively originate from Him alone. Finally, the verse speaks powerfully to God's Faithful Provision and Protection, demonstrating His omniscience in anticipating His people's practical need for a verifiable test to safeguard them from spiritual error, false prophets, and harmful influences. This divine concern for protecting His people from deception and leading them in truth is a recurring motif throughout Scripture, powerfully echoed in the New Testament's warnings against false teachers and spirits (e.g., Matthew 7:15 and 1 John 4:1).
Exposition and Analysis
Key Word Analysis
While commonly translated as "say" or "speak," in this specific context, particularly when paired with "in thine heart," this verb (H559) denotes an internal deliberation, a profound thought process, or a question arising from one's innermost being. It signifies not necessarily an audible utterance, but a deep, unvoiced query or a weighty concern that occupies the mind. This emphasizes the genuine, practical, and existential nature of the people's dilemma.
In biblical Hebrew, "heart" (H3824) is far more than merely the seat of emotions; it represents the very core of one's intellect, will, moral being, and conscience. To "say in thine heart" means to ponder deeply, to consider thoughtfully, and to raise a fundamental question of discernment from one's core understanding and sincere concern for truth and spiritual integrity. It signifies an earnest desire for clarity and divine guidance.
This verb (H3045) implies a comprehensive and experiential knowledge, extending beyond mere intellectual comprehension. The people are not asking for a theoretical understanding but for a practical, tangible, and verifiable means by which they can discern, recognize, and confidently confirm the divine origin of a prophetic utterance. It suggests a process of observation, testing, and verification that leads to an unshakeable conviction regarding the authenticity of God's word.
Verse Breakdown
"And if thou say in thine heart,"
This opening clause anticipates a natural, internal struggle or a question that will inevitably arise within the community of Israel. It acknowledges the inherent human need for certainty and clarity, especially when confronted with the grave warnings about spiritual deception. The phrase "in thine heart" underscores that this is a genuine, practical dilemma that will be pondered deeply by individuals and the community as a whole, highlighting their concern for covenant fidelity.
"How shall we know"
This is the central rhetorical question of the verse, expressing the people's fundamental and urgent need for a reliable method of discernment. It functions as a plea for a clear, unambiguous, and divinely provided test to distinguish between true and false prophecy. The use of "we" emphasizes that this is a communal concern, directly impacting the entire nation's ability to faithfully follow God's will and avoid spiritual error.
"the word which the LORD hath not spoken?"
This concluding clause precisely defines the object of their profound concern: identifying those words that falsely claim divine origin. It underscores the immense danger and spiritual peril of presumptuous or deceptive prophecy—utterances spoken in the LORD's name that He has not actually commanded, or words uttered under the influence of other deities. The question is fundamentally about how to protect themselves and maintain the purity of their relationship with the one true God from such dangerous spiritual counterfeits.
Literary Devices
Deuteronomy 18:21 masterfully employs a Rhetorical Question to underscore a critical theological and practical dilemma facing the Israelite community. The question, "How shall we know the word which the LORD hath not spoken?", is not posed for the people to answer themselves, but rather to skillfully set the stage for God's immediate and authoritative response in the subsequent verse (Deuteronomy 18:22). This literary device brilliantly creates a palpable sense of Anticipation, drawing the reader into the legitimate concern of the people and building expectation for the divine solution. Furthermore, the verse implicitly utilizes Contrast by juxtaposing the authentic, divinely inspired word of the LORD with words "which the LORD hath not spoken," thereby emphasizing the absolute and unbridgeable distinction between divine truth and human or demonic falsehood. This powerful literary technique highlights the profound gravity of spiritual discernment and the vital importance of adhering solely to God's revealed will.
Theological and Thematic Connections
Deuteronomy 18:21 profoundly illustrates God's unwavering faithfulness and His deep desire for His people to walk in truth, unburdened by deception. It reveals a compassionate God who not only anticipates the spiritual challenges His covenant people will face but also graciously provides them with clear, practical guidance. The question posed by the people reflects a mature theological understanding that God's word is singular, intrinsically authoritative, and fundamentally distinct from any humanly contrived or pagan utterance. It underscores the foundational principle that true prophecy must originate solely and exclusively from the LORD, emphasizing His absolute sovereignty over all revelation. This verse also highlights the enduring human responsibility to exercise diligent discernment, not blindly accepting all claims to truth but diligently testing them against established divine standards. The integrity of God's communication is paramount to the covenant relationship, and His provision of a verifiable test ensures that His people can confidently distinguish His authentic voice, fostering a relationship built on unwavering trust and divine truth.
Reflection and Application
The timeless principle embedded in Deuteronomy 18:21 remains profoundly relevant and critically important for believers in every generation, especially today. In an era characterized by an overwhelming abundance of information, a proliferation of diverse spiritual claims, and a cacophony of competing voices, the urgent need for discerning God's true word is more pressing than ever before. We are called to cultivate a spirit of discerning wisdom, not born of cynical suspicion, but from a deep, unwavering commitment to truth and an absolute reliance on the guidance of the Holy Spirit. This involves diligently testing all teachings, prophecies, spiritual claims, and even personal impressions against the unchanging and infallible standard of God's revealed Word, the Bible. Just as ancient Israel desperately needed a verifiable method to identify true prophets and avoid deception, believers today must carefully and prayerfully examine what they hear and read, ensuring it aligns perfectly with the holy character of God, the transformative teachings of Christ, and the consistent, unified message of Scripture. This commitment to rigorous discernment protects us from spiritual error, strengthens the very foundations of our faith, and guides us into a deeper, more obedient, and truthful walk with our Lord.
Questions for Reflection
FAQ
How does Deuteronomy 18:21 relate to the concept of modern-day prophecy and spiritual discernment?
Deuteronomy 18:21, by posing the fundamental question of discernment, establishes an enduring principle that any claim to divine revelation must be verifiable and consistent with God's established truth. While the direct office of the Old Testament prophet as a primary source of new, authoritative revelation for all of God's people has ceased with the completion of the biblical canon, the New Testament acknowledges a continuing gift of prophecy within the church (e.g., 1 Corinthians 14). For modern-day claims of prophecy or spiritual messages, the same underlying principles of discernment apply with even greater urgency. Any prophetic utterance must align perfectly and without contradiction with the already revealed, inerrant Word of God (the Bible), serve to build up and encourage the church, and ultimately come to pass if it involves a predictive element. If it contradicts Scripture, fails to materialize, or does not bear good fruit, it is not from God. The profound question in Deuteronomy 18:21 compels us to ask, "Is this truly God's word?" and Deuteronomy 18:22 provides the timeless, infallible test for all such claims.
Christ-Centered Fulfillment
Deuteronomy 18:21, with its urgent and existential question of how God's people could truly discern the authentic word of the LORD, finds its ultimate, perfect, and definitive fulfillment in the person and work of Jesus Christ. The foundational promise of a "prophet like Moses" in Deuteronomy 18:15 is explicitly and powerfully applied to Jesus in the New Testament (e.g., Acts 3:22-23). Jesus is not merely a prophet among many; He is the very Word of God incarnate (John 1:1, John 1:14). His entire life, His authoritative teachings, His miraculous signs, and ultimately His sacrificial death and glorious resurrection, perfectly validated His divine origin and the absolute truth of every word He uttered. Unlike any human prophet, Jesus never spoke a word "which the LORD hath not spoken" because He was eternally one with the Father, speaking only what the Father commanded and revealing the Father's perfect will (John 12:49-50). Therefore, the profound question posed in Deuteronomy 18:21 is definitively and triumphantly answered in Christ: we know the true word of the LORD because it is embodied, perfectly expressed, and fully revealed in Jesus, the Son through whom God has truly and finally spoken to humanity (Hebrews 1:1-2). He is the ultimate, living standard against which all other claims to truth and divine revelation must be measured and found either true or false.