Deuteronomy 18:15

King James Version (KJV)

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;

Adam Clarke
Bible Commentary

The Lord thy God will raise up unto thee a Prophet - Instead of diviners, observers of times, etc., 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, Acts 3:23; and see the conclusion of this chapter, Deuteronomy 18:22; (note).

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Albert Barnes
Notes on the Whole Bible

Verses 15-19

The ancient fathers of the Church and the generality of modern commentators have regarded our Lord as the prophet promised in these verses. It is evident from the New Testament alone that the Messianic was the accredited interpretation among the Jews at the beginning of the Christian era (compare the marginal references, and John 4:25); nor can our Lord Himself, when He declares that Moses “wrote of Him” John 5:45-47, be supposed to have any other words more directly in view than these, the only words in which Moses, speaking in his own person, gives any prediction of the kind. But the verses seem to have a further, no less evident if subsidiary, reference to a prophetical order which should stand from time to time, as Moses had done, between God and the people; which should make known God‘s will to the latter; which should by its presence render it unnecessary either that God should address the people directly, as at Sinai (Deuteronomy 18:16; compare Deuteronomy 5:25 ff), or that the people themselves in lack of counsel should resort to the superstitions of the pagan.

In fact, in the words before us, Moses gives promise both of a prophetic order, and of the Messiah in particular as its chief; of a line of prophets culminating in one eminent individual. And in proportion as we see in our Lord the characteristics of the prophet most perfectly exhibited, so must we regard the promise of Moses as in Him most completely accomplished.

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Matthew Henry
Concise Bible Commentary

It is here promised concerning Christ, 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 he had ever done before. He is the Light of the world, Joh 8:12. He is the World by whom God speaks to us, Joh 1:1; Heb 1:2. In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, Joh 12:48. Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. 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 against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.

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SDA Bible Commentary (limited)
Volume 1-7

15. A Prophet. “Whatsoever things were written aforetime were written for our learning,” that through them we “might have hope” (Rom. 15:4). But we should not forget that though “these things” were “written for our admonition,” they also “happened unto them for ensamples” (1 Cor. 10:11). Many prophetic statements, historical incidents, and types that clearly pointed forward to the Messiah had also a more immediate meaning for those who heard and witnessed them. Prophetic messages addressed to the people of Israel were borne with respect to the historical circumstances that called them forth and were ordained of God to meet the needs of His people at the time they were given.

Predictions of the OT prophets may be divided into the following four categories:

1.Those that grew out of and were related only to the immediate historical situation or to events soon to occur. Such were Jeremiah’s acted prophecy of the wooden and iron yokes (ch. 28), his symbolic purchase of a field near Anathoth (ch. 32), and his prediction of the death of the false prophet Hananiah (ch. 28:15-17). Similarly, Ezekiel laid symbolic siege to a tile in the market place of Tel-abib (chs. 4 and 5), Amos denounced Israel’s neighbor nations (chs. 1 and 2), and Nahum predicted the fall of Nineveh (chs. 2 and 3).

2.Those that pointed forward manifestly and exclusively to events related to the coming of the Messiah, such as the prophetic statements of Isa. 9:6, 7; 40:3-5; 53; 61:1-3; Dan. 9; Zech. 9:9; 13:1, 6, 7.

3.Those prophecies of the book of Daniel that deal primarily with historical events of the remote future, that is, with the Christian Era and the time of the end, as specifically stated in the prophecies themselves (Dan. 2:44; 7:27; 8:14; 10:14; 11:40; 12:4).

4.Those that have a dual applicationâ€”first, to a local, historical situation; second, to the Messiah and to His kingdom. It is the prophecies of this fourth category that are most likely to be misunderstood and thus misapplied. Often this is because of a failure to realize that certain prophecies do have a dual aspect.

The Scriptures abound with illustrations of prophecies having dual application. The promise to Abraham of a “seed” (Gen. 12:7; 13:15; 22:18) clearly pointed forward to Christ (Matt. 1:1; Gal. 3:16), but met also a real and true fulfillment in the birth of Isaac (Gen. 13:16; 15:4, 5, 13; 17:7, 16, 19-21; 18:10; 21:1, 3). In fact, the earlier fulfillment in Isaac was a type of, and preparatory to, the ultimate fulfillment in Christ. A similar promise made to David was manifestly a prophecy concerning Christ (2 Sam 7:12, 13; Matt. 1:1; Acts 2:30), yet it applied also to the birth of Solomon (1 Kings 8:20). When Moses was about to lay down his duties as leader, and the people wondered who would take his place, he made the inspired prediction, “God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me” (Deut. 18:15). The context makes evident that this promise had an immediate application to the prophetic leadership of Israel in the years following the death of Moses (Deut. 18:18; cf. Ex. 20:19; Deut. 5:25-27; see also Num. 27:18-23; Deut. 34:9, 10; Hosea 12:10, 13), yet Inspiration declares that “there arose not a prophet since in Israel like unto Moses” (Deut. 34:10; cf. Num. 12:6-8). Christ alone could fully meet the conditions set forth in Moses’ prediction (see John 1:21; 6:14; 7:40).

In a similar way the paschal lamb stood first for the literal, historical deliverance of Israel from Egypt, and later for the spiritual deliverance of all God’s people from sin through the Messiah (1 Cor. 5:7). The rock smitten in the wilderness provided literal water for a thirsty people, and accordingly became a type of the Rock, Christ Jesus, who would offer the water of life freely to all men (John 4:10; 7:37; 1 Cor. 10:4). In like manner, the manna that fell from heaven provided bread to satisfy the hunger of Israel, but Jesus declared long afterward that He was “the true bread from heaven” (John 6:31). The high priest Joshua was crowned with literal crowns, in prophetic anticipation of the coronation of Christ as priest and king (Zech. 6:9-13; 9:9).

Referring to the deliverance of Israel from bondage, Hosea spoke of God calling His “son out of Egypt” (Hosea 11:1), yet Matthew sees in the words of Hosea a prophecy of Christ (Matt. 2:15). Jeremiah’s reference to “Rahel weeping for her children” (Jer. 31:10, 11, 15, 16, 20) originally applied to the Babylonian captivity, as the context clearly reveals, but the evangelist finds it prophetic of Herod’s slaughter of the infants of Bethlehem (Matt. 2:18). Isaiah vividly portrayed the spiritual state of Israel in his day (Isa. 6:9, 10; 29:13), but Christ declared these words prophetic of His generation (Matt 13:14, 15; 15:7-9), saying, “Well did Esaias prophesy of you.” Paul’s exegesis of historical incidents and prophetic statements recorded in the OT conforms to the pattern set by Christ and the evangelists. In fact, he interprets many passages in such a way as might not always be evident from the OT alone (see Acts 13:32, 33; 2 Cor. 8:15; Gal. 3:13, 16; 4:22-31; 1 Tim. 5:17, 18; Heb. 1:5-8; 10:5) The NT writers thus constantly unfold, explain, and interpret the prophetic statements of the OT.

These, and numerous other illustrations that might be given, make evident that Scriptural statements later seen to be prophetic of Christ were often full of literal and more immediate meaning to the people who first heard them and witnessed the events described. Their dim vision may, indeed, have confined the inspired statements to their own day. But later, holy prophets guided by inspiration saw in those very statements further prophetic meaning (Luke 24:25-27, 32; John 16:13; 1 Peter 1:10-12). It was often only when Christ or the Holy Spirit “opened Ã¢â‚¬Â¦ their understanding” that men of Christian times began to “understand the [OT] scriptures” in their fullness (Luke 24:45). Previously, like their unbelieving countrymen, they overlooked many prophecies that point to the first advent, and misapplied others that refer exclusively to the second (DA 30, 777).

It is apparent, furthermore, that certain OT prophecies pointing forward to the coming of the Messiah and to the establishment of His kingdom apply in part to the first advent, and in part to the second. Thus, in His first sermon at Nazareth, Christ quoted Isa. 61:1-3 as being fulfilled “this day” (Luke 4:16-21), yet significantly omitted reference to “the day of vengeance of our God” (Isa. 61:2â€”for the simple reason that the “day of vengeance” comes only with the second advent. Elijah’s appointed ministry of turning the hearts of Israel to their heavenly Father (1 Kings 18:36-40) is used by later prophets as a type of the work of John the Baptist (Isa. 40:3; Mal. 3:1; 4:5, 6; John 1:23; Matt. 11:9-17; 17:10-13; Mark 9:11-13; Luke 7:24-27). But the prediction of Elijah’s appearance “before the coming of the great and dreadful day of the Lord” (Mal. 4:5) is also to be fulfilled again in our time (3T 62). At Pentecost, Peter pointed to Joel 2:28-32 as being fulfilled that day (Acts 2:16-21); but Joel’s words are to find a second fulfillment in our day (EW 142; AA 54, 55). Similarly, certain of the predictions of Matt. 24 pointed forward both to the destruction of Jerusalem in a.d. 70 and to the end of time (DA 628; GC 22, 25).

The question naturally arises: How can we know when a particular historical incident may rightly be viewed as having a counterpart in a later event, or a prophetic statement as having a dual application? The answer is: When an inspired writer makes such an application of it. To go beyond that which is clearly set forth by Inspiration is to enter the realm of personal opinion. In an age when every wind of doctrine is blowing, it is well to make certain that our understanding of Scripture rests upon a firm and plain “Thus saith the Lord” (see Deut. 29:29; Isa. 50:11; Jer. 2:13; Matt. 7:24-28; 1 Cor. 2:4, 5, 12, 13; Eph. 4:14; Col. 2:2-4, 8; 2 Peter 1:16; Rev. 22:18). The safe rule in Biblical interpretation is to compare scripture with scripture. In no other way can we be secure against the fanciful, even grotesque, explanations that some have given to OT prophecies.

Though only the local and immediate application may have been understood at the time the prophecy was originally given, yet in the foreknowledge of God provision was also made for the complete and ultimate application to Christ, or to the signs foretelling His second advent, or to the establishment of His kingdom. The fact that the prophets themselves may not have been aware that their inspired utterances had, at times, a dual application in no way impairs the validity of such an application. Rather, it testifies to the more than human wisdom that inspired the utterance. Abraham was not the only one of whom Christ could have said that he saw “my day: Ã¢â‚¬Â¦ and was glad” (John 8:56), for the prophets themselves often gave diligent study to their own messages, the better to understand the Messianic import of which they themselves may at first have been but dimly aware (1 Peter 1:10-12).

The force of a prophecy regarding Christ is in no way weakened because the prophet’s words apply first to a more immediate historical situation. Often the first and more immediate fulfillment serves not only to confirm and to clarify the second but may even be requisite to it. When a NT writer applies the statement of an OT prophet to NT or subsequent times, to deny the validity of such an application is to deny the inspiration of the NT writer. But when the context of an OT statement makes evident that it applies also to an immediate historical situation, to deny this application would be to violate a primary rule of interpretation; namely, that an examination of context and historical setting is fundamental to a correct understanding of any passage.

Believing both OT and NT writers to be fully inspired, we must, to be consistent, believe that certain prophecies have a dual application. Old Testament promises made originally to literal Israel are to be fulfilled, in principle at least, to spiritual Israel. And as literal Israel looked forward to a “rest” in the earthly Canaan, but failed to enter in, it is our privilege to look forward in hope and faith to an eternal rest in the heavenly Canaan (Heb. 4:8-11; see also Matt. 25:34).

The word translated “prophet” is from the verb “to tell,” “to announce.” The prediction of future events is hardly the major duty of the prophetic office. The prophet’s primary duty is to speak, for God, words of counsel, warning, and reproof. The word “prophet” is from the Gr. prophetes, “to speak in behalf of,” that is, in behalf of someone else. This is the Bible conception of a prophet. He is a spokesman for God.

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Ellen G. White
The Acts of the Apostles, 222

Plain and specific prophecies had been given regarding the appearance of the Promised One. To Adam was given an assurance of the coming of the Redeemer. The sentence pronounced on Satan, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15), was to our first parents a promise of the redemption to be wrought out through Christ. AA 222.1

To Abraham was given the promise that of his line the Saviour of the world should come: “In thy seed shall all the nations of the earth be blessed.” “He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” Genesis 22:18; Galatians 3:16. AA 222.2

Moses, near the close of his work as a leader and teacher of Israel, plainly prophesied of the Messiah to come. “The Lord thy God,” he declared to the assembled hosts of Israel, “will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken.” And Moses assured the Israelites that God Himself had revealed this to him while in Mount Horeb, saying, “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.” Deuteronomy 18:15, 18. AA 222.3

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Ellen G. White
The Desire of Ages, 34

Through nature, through types and symbols, through patriarchs and prophets, God had spoken to the world. Lessons must be given to humanity in the language of humanity. The Messenger of the covenant must speak. His voice must be heard in His own temple. Christ must come to utter words which should be clearly and definitely understood. He, the author of truth, must separate truth from the chaff of man's utterance, which had made it of no effect. The principles of God's government and the plan of redemption must be clearly defined. The lessons of the Old Testament must be fully set before men. DA 34.1

Among the Jews there were yet steadfast souls, descendants of that holy line through whom a knowledge of God had been preserved. These still looked for the hope of the promise made unto the fathers. They strengthened their faith by dwelling upon the assurance given through Moses, “A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you.” Acts 3:22. Again, they read how the Lord would anoint One “to preach good tidings unto the meek,” “to bind up the brokenhearted, to proclaim liberty to the captives,” and to declare the “acceptable year of the Lord.” Isaiah 61:1, 2. They read how He would “set judgment in the earth,” how the isles should “wait for His law,” how the Gentiles should come to His light, and kings to the brightness of His rising. Isaiah 42:4; 60:3. DA 34.2

The dying words of Jacob filled them with hope: “The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come.” Genesis 49:10. The waning power of Israel testified that the Messiah's coming was at hand. The prophecy of Daniel pictured the glory of His reign over an empire which should succeed all earthly kingdoms; and, said the prophet, “It shall stand forever.” Daniel 2:44. While few understood the nature of Christ's mission, there was a widespread expectation of a mighty prince who should establish his kingdom in Israel, and who should come as a deliverer to the nations. DA 34.3

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Ellen G. White
The Desire of Ages, 52

What meaning then was attached to Christ's presentation! But the priest did not see through the veil; he did not read the mystery beyond. The presentation of infants was a common scene. Day after day the priest received the redemption money as the babes were presented to the Lord. Day after day he went through the routine of his work, giving little heed to the parents or children, unless he saw some indication of the wealth or high rank of the parents. Joseph and Mary were poor; and when they came with their child, the priests saw only a man and woman dressed as Galileans, and in the humblest garments. There was nothing in their appearance to attract attention, and they presented only the offering made by the poorer classes. DA 52.1

The priest went through the ceremony of his official work. He took the child in his arms, and held it up before the altar. After handing it back to its mother, he inscribed the name “Jesus” on the roll of the first-born. Little did he think, as the babe lay in his arms, that it was the Majesty of heaven, the King of glory. The priest did not think that this babe was the One of whom Moses had written, “A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you.” Acts 3:22. He did not think that this babe was He whose glory Moses had asked to see. But One greater than Moses lay in the priest's arms; and when he enrolled the child's name, he was enrolling the name of One who was the foundation of the whole Jewish economy. That name was to be its death warrant; for the system of sacrifices and offerings was waxing old; the type had almost reached its antitype, the shadow its substance. DA 52.2

The Shekinah had departed from the sanctuary, but in the Child of Bethlehem was veiled the glory before which angels bow. This unconscious babe was the promised seed, to whom the first altar at the gate of Eden pointed. This was Shiloh, the peace giver. It was He who declared Himself to Moses as the I AM. It was He who in the pillar of cloud and of fire had been the guide of Israel. This was He whom seers had long foretold. He was the Desire of all nations, the Root and the Offspring of David, and the Bright and Morning Star. The name of that helpless little babe, inscribed in the roll of Israel, declaring Him our brother, was the hope of fallen humanity. The child for whom the redemption money had been paid was He who was to pay the ransom for the sins of the whole world. He was the true “high priest over the house of God,” the head of “an unchangeable priesthood,” the intercessor at “the right hand of the Majesty on high.” Hebrews 10:21; 7:24; 1:3. DA 52.3

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Ellen G. White
The Desire of Ages, 190

As the woman heard these words, faith sprang up in her heart. She accepted the wonderful announcement from the lips of the divine Teacher. DA 190.1

This woman was in an appreciative state of mind. She was ready to receive the noblest revelation; for she was interested in the Scriptures, and the Holy Spirit had been preparing her mind to receive more light. She had studied the Old Testament promise, “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.” Deuteronomy 18:15. She longed to understand this prophecy. Light was already flashing into her mind. The water of life, the spiritual life which Christ gives to every thirsty soul, had begun to spring up in her heart. The Spirit of the Lord was working with her. DA 190.2

The plain statement made by Christ to this woman could not have been made to the self-righteous Jews. Christ was far more reserved when He spoke to them. That which had been withheld from the Jews, and which the disciples were afterward enjoined to keep secret, was revealed to her. Jesus saw that she would make use of her knowledge in bringing others to share His grace. DA 190.3

When the disciples returned from their errand, they were surprised to find their Master speaking with the woman. He had not taken the refreshing draught that He desired, and He did not stop to eat the food His disciples had brought. When the woman had gone, the disciples entreated Him to eat. They saw Him silent, absorbed, as in rapt meditation. His face was beaming with light, and they feared to interrupt His communion with heaven. But they knew that He was faint and weary, and thought it their duty to remind Him of His physical necessities. Jesus recognized their loving interest, and He said, “I have meat to eat that ye know not of.” DA 190.4

The disciples wondered who could have brought Him food; but He explained, “My meat is to do the will of Him that sent Me, and to accomplish His work.” John 4:34, R. V. As His words to the woman had aroused her conscience, Jesus rejoiced. He saw her drinking of the water of life, and His own hunger and thirst were satisfied. The accomplishment of the mission which He had left heaven to perform strengthened the Saviour for His labor, and lifted Him above the necessities of humanity. To minister to a soul hungering and thirsting for the truth was more grateful to Him than eating or drinking. It was a comfort, a refreshment, to Him. Benevolence was the life of His soul. DA 190.5

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a Prophet

like unto me