The context of this section is significant, as usual. Deuteronomy 18:1-8 deal with people who ministered to Yahweh in various ways for the people, and Deuteronomy 18:15-22 concern the delivery of God"s revelations to His people. Deuteronomy 18:9-14 contrast illegitimate types of religious personnel and practices with the legitimate kinds Moses dealt with in the surrounding sections. [source][source][source]
"Of the three major institutions of ancient Israelite social and religious life-royalty, the priesthood, and prophetism-only the last was charismatic and nonsuccessive. Prophets were men and women raised up individually by God and called and empowered by him to communicate his purposes to the theocratic community. Frequently this ministry would take the form of a word of instruction or even rebuke to the leaders of the people as well as messages addressed to the present and future promises of covenant accomplishment and fulfillment." [1][source]
It is helpful to think of the prophets as preachers and worship leaders, and the priests as teachers. [source][source][source]
Child burning ( Deuteronomy 18:10) may have had some connection with determining or discovering the future course of events (cf. 2 Kings 3:26-27). However it was probably a separate type of abominable practice from divination. [2] The pagans used various phenomena as instruments to divine (foretell) the future. These devices included the patterns of birds as they flew, the arrangement of the organs of an animal offered as a sacrifice, and the relationship of the heavenly bodies to one another. Witchcraft involved dealing with Satan and his demons to obtain desired ends. Omens were signs of coming events or conditions. Sorcerers cast spells. Mediums and spiritists called up the dead (cf. 1 Samuel 28:8-14). The precise distinction between some of the terms in Deuteronomy 18:10-11 is not certain. [3][source]
"While the New Testament use of Deuteronomy is pervasive (all but chapters3 , 12 , 15 , 16 , 20 , 26 , 34being cited at least once), it is striking that four passages stand out as being the clear centers of focus: Deuteronomy 6:4-5; Deuteronomy 18:15-19; Deuteronomy 21:22-23; and Deuteronomy 30:11-14." [4][source]
This writer observed that of the42New Testament citations of this passage, 24of them appear in John"s Gospel. [5][source]
In Deuteronomy 18:15-19, God promised that when Moses was dead He would provide guidance for the nation through other prophets like Moses, whom He would raise up as her needs demanded. Consequently the people should not try to discover knowledge of the future on their own, as idolatrous pagans did. Commonly they did this through various practices, all of which involved contact with the spirit world ( Deuteronomy 18:10-11). [source][source][source]
"Abraham is called a prophet in Genesis 20:7, and the existence of prophets is presupposed in the Pentateuch ( Exodus 7:1; Isaiah 49:1-67; Numbers 12:6; Deuteronomy 13:2-3). The present text, however, is the first to discuss the office of the prophet. [source][source][source]
"The historical basis for the office is Israel"s request for a mediator at Sinai ( Exodus 19:16-19; Exodus 20:19-21). Fearing to stand in God"s presence, the people asked Moses to go before the Lord and return God"s words to them. Thus the prophet was to be "like Moses." This suggests that the office of the prophet was to play an important role in the further history of God"s dealings with Israel. Indeed, a major section of the OT canon is devoted to the work of the prophets ( Isaiah -Malachi). The prophet was to be God"s mouthpiece to the people." [6][source]
Was Moses predicting one coming prophet, many prophets, or both?[source]
"This order [7] is first spoken of in the singular-"a prophet like me" and "listen to him"-but the continuing context makes it clear that the term is being used in a collective sense to refer to prophetism as an institution (cf. "a prophet" and "that prophet" in Deuteronomy 18:20; Deuteronomy 18:22). There is nonetheless a lingering importance to the singular "prophet," for in late Jewish and New Testament exegesis there was the expectation of an incomparable eschatological prophet who would be either a messianic figure or the announcer of the Messiah (cf. John 1:21; John 1:25; Acts 3:22; Acts 7:37). The ambiguity of the individual and collective being expressed in the grammatical singular is a common Old Testament device employed to afford multiple meanings or applications to prophetic texts. [8] This is seen most clearly in the singularity and plurality of the Servant in the "Servant Songs" of Isaiah ( Isaiah 42:1-4; 1714296182_32; Isaiah 50:4-9; Isaiah 52:13 to Isaiah 53:12)." [9][source]
Another example is the word "seed," which can have a singular or plural referent. [source][source][source]
Jesus Christ was one of the prophets that God raised up as promised here ( Deuteronomy 18:15; Matthew 17:5; John 4:25; John 5:45-47; John 12:48-50; Acts 3:22-23; Acts 7:37). [source][source][source]
"When finally Christ appeared upon earth, the promise was fulfilled in its highest and fullest sense. It Isaiah , therefore, a Messianic promise." [10][source]
"Jesus was like Moses in numerous ways. He was spared in infancy ( Exodus 2; Matthew 2:13-23); He renounced a royal court ( Hebrews 11:24-27; Philippians 2:5-8); had compassion for the people ( Numbers 27:17; Matthew 9:36); made intercession ( Deuteronomy 9:18; Hebrews 7:25); spoke with God face to face ( Exodus 34:29-30; 2 Corinthians 3:7); and was the mediator of a covenant ( Deuteronomy 29:1; Hebrews 8:6-7). The greatest revelation in the Old Testament era came through Moses. This revelation was only surpassed in the coming of Christ, who not only revealed God"s message but provided salvation through His death." [11][source]
Another important comparison is that both Moses and Jesus laid the foundation for the kingdom of God on earth and called on the Jewish people to prepare for it (cf. Matthew 4:17; Mark 1:15; Acts 3:22; Acts 7:37). [source][source][source]
Jesus was superior to Moses in at least seven ways. He provided salvation through His death. He arose from the dead. He ascended into heaven. He continued to give revelation from God after His death (through the New Testament prophets). He presently intercedes for His own. He will return for us. And He will literally bring us into God"s presence. [source][source][source]
God told His people how to distinguish true prophets from impostors because people could step forward in Israel with claims to be prophets with messages from God ( Deuteronomy 18:20-22). The people could identify false prophets when their prophecies failed to materialize ( Deuteronomy 18:22). If someone claimed to be a prophet but sought to lead the people away from the law, the people should recognize that God had not sent him ( Deuteronomy 18:22; cf. Deuteronomy 13:1-5). During a prophet"s ministry it would become clear whether he was a false or true representative of Yahweh (cf. Matthew 7:15-16). [12][source]
People who claimed to be prophets but distorted or misrepresented the Word of God were subject to execution in Israel. This shows the importance of presenting the Word of God accurately. Let preachers and Bible teachers take note![source]
PRIESTS AND PROPHETS IN ISRAEL[source]
PriestsProphetsTheir threefold task:Offer sacrifices for the peopleTeach God"s Word to the peopleLead the people in cultic worshipTheir threefold task:Receive messages from GodDeliver messages to the peopleLead them in heartfelt worshipTeachers of the peopleAppealed to the mindGoal: understanding by the peoplePreachers to the peopleAppealed to the emotions and willGoal: obedience by the peopleInherited their ministryWere called by God to their ministryDidn"t foretell the futureForetold the future occasionallyLived in assigned towns ideallyLived anywhereWere very numerousWere not as numerousCame from one tribe and familyCame from any tribe or familyWere males onlyWere males and femalesLater were divided by "courses"Later lived in "schools"Were gifts from God to the peopleWere gifts from God to the people[source]
How does this chapter fit into the civil legislation of Israel? Priests, Levites, and prophets were important civil as well as religious leaders in the theocracy. They represented the people before Israel"s heavenly King and served as mediators between the King and the people. [source][source][source]
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