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;
The Lord thy God will raise up unto thee a Prophet, х naabiy' (H5030)] - (see the notes at Genesis 20:7; Exodus 7:1; Numbers 12:6, etc.) The insertion of this promise, in connection with the preceding prohibition, might warrant the application which some make of it to that order of true prophets whom God commissioned, in unbroken succession, to instruct, to direct, and warn His people; and in this view the purport of it is, 'There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely-appointed prophets, for judging of whose credentials a sure criterion is given (Deuteronomy 18:20-22).'
That God took, as a Father, a vigilant care in all the most common, even the most trivial affairs of life, was from the days of the patriarchs the firm belief of the Hebrew people (Genesis 24:12; Genesis 30:22; Genesis 31:42; 1 Samuel 1:11); and hence, looking upon a prophet as a messenger of God, they expected that he would be able to give them information on every object of interest or anxiety to their minds (1 Samuel 9:6-10).
To suit this prevalent mind, God was pleased-in the opinion of many eminent writers, both Jewish and Christian-to make special provision in His law; and accordingly, when prohibiting the Israelites to harbour diviners or to consult with familiar spirits, He promised to give them a Prophet who would reveal His will. This promise was fulfilled, to a certain extent, first in Joshua (Deuteronomy 1:17); then in the collective body of the prophets and rulers in Israel (Joshua 9:14; Jeremiah 21:2; Jeremiah 37:17; Ezekiel 14:1-7); but fully realized in one individual, preeminent in character and qualifications. Havernick thinks that the language of Moses implies that God would raise up a prophet such as is described whenever the national exigencies should demand it. Hengstenberg ('Christology,' 1:, pp. 3, 95-107) thinks it comprehends the prophetic order as an ideal unity in which, however, there should be a real Christ-the Messiah. Kurtz ('History of the Old Covenant,' vol. 3:, pp. 474-489) and Baumgarten (1:, 2, p. 483) maintain an exclusive reference to a definite person. All concur in rejecting the opinions of the rationalists, in supporting the Messianic interpretation, and in showing that this was the view most probably held both by the Jewish and Samaritan contemporaries of our Lord (John 4:25; John 6:14; John 6:45-47). Maimonides ('Fundam. Legis.,' cap. 10:, sec. 9) lays it down as a rule, 'that a prophet of whom another prophet has testified is to be presumed a prophet, and need not be examined. But Christ, the further His claims are investigated, appears the more clearly a prophet; because not only was the name given Him (Matthew 14:5; Matthew 21:26; Mark 6:15; Mark 11:32; Luke 7:16; Luke 20:6; 21:46), but multitudes concluded that He was "that prophet that should come" John 1:21; John 6:14).
The Messiah alone was like unto Moses (see the note at Deuteronomy 34:10) - in His mediatorial character, in the special excellence of His ministry, in the number, variety, and magnitude of His miracles, in His close and direct communion with God, in His inaugurating a new dispensation, in His legislative capacity, and in many other points of resemblance, the full enumeration of which would extend our comment to an undue length.
It is, however, to be observed, that while Moses introduced the Old dispensation, Christ brought in the New, of which the former was a type as it is written. "When that which is perfect is come, that which is in part shall be done away." Thus, Christ completed the revelation of the divine will which Moses had left imperfect; and none shall now come of whom it can be said that he is a prophet like Christ. He is still performing His prophetic office in the Church. He did so after His ascension, by sending the promised Spirit upon His apostles to guide them into all truth, and to qualify them for proclaiming and confirming the Gospel to the world (Acts 2:32-33; Acts 4:20; Acts 4:31; Romans 15:19); and it is as a prophet that He is represented as opening the sealed book, and disclosing what was to befall His Church and its enemies unto the end of time (Revelation 5:1-14).
Though revelation has been long completed, and the whole counsel of God committed to writing, yet Christ still continues to exercise His prophetic office by the Spirit, giving gifts unto men for the work of the ministry and the edification of His body; opening the understanding of men, that they may understand the Scriptures, as well as perceive the truth and excellence of what is revealed in them; and so making the Gospel come to them, not in word only, but in power and in the Holy Spirit, and in much assurance (Luke 24:45; Ephesians 4:8-12; 1 Thessalonians 1:5).
Thus, this prediction, then, which was fulfilled 1,500 years after it was uttered, is expressly applied by Peter (Acts 3:22-23) and by Stephen (Acts 7:37) to Jesus Christ, as fully answering the description given of Him.