22 For Moses indeed said to the fathers, 'The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to him in all things whatever he says to you.
*Minor differences ignored. Grouped by changes, with first version listed as example.
By this argument he proveth that he goeth not about to cause them to revolt from Moses, because it is a part of the law to take heed to and obey this chief teacher. Here might a doubt arise, why Peter thought it more convenient to cite this testimony of Moses than others, seeing there were many others in readiness far more plain; but he did this for this cause, because he intreateth in this place of the authority of doctrine; and this was the best way to bring the Jews to be Christ's disciples. For he should have preached in vain of all other things, unless they had been persuaded that his doctrine was reverently to be received. This is therefore the thing which Peter aimeth at, to bring them to hear Christ willingly, as the master whom God hath appointed to teach them. But here ariseth a question, which hath in it great difficulty; to wit, in that Peter applieth that unto the person of Christ which Moses spoke generally of the prophets. For although he make mention of a prophet in the singular number, yet the text [context] doth plainly declare, that he speaketh not of one alone; but that this word is put indefinitely. For after that Moses had forbidden the people to give themselves unto the superstitions of the Gentiles, by turning aside unto enchanters and soothsayers, he showeth them therewithal a remedy, whereby they may avoid all vanity; to wit, if they depend wholly upon the Word of God alone. By this means he promiseth that God will be careful at all times to send them prophets, that they may teach them aright. As if he should say, God will never suffer you to be destitute of prophets, of whom you may learn whatsoever shall be profitable for you to know. And Moses saith expressly, of thy brethren, to the end the Jews may know that the oracles of God are to be sought and set no where else, seeing that God had appointed unto them teachers of the kindred of Abraham. He addeth further, like unto me that they may know that they were not to hear God only at one time, or by the mouth of one man; but as God proceedeth to teach us by divers ministers throughout the continual course of time, so must we hold on in the obedience of the word. Now, the Jews were wont to reverence Moses; therefore, he will have them to give like honor to the prophets. I know that many would fain restrain it unto Christ. They catch at this word, whereas Moses doth testify that the prophet shall be like unto him, (Deuteronomy 18:15,) whereas, notwithstanding, it is written, that there arose none like unto Moses. I confess that there is in both places the same note of likeness, yet in a diverse sense. For, in the second place, the likeness or equality is expressed, as it doth plainly appear. They catch also at another thing, that the prophet shall far excel Moses, of whom he beareth witness as a crier or herald. But this is never a whit stronger, because Moses goeth about to bring to pass that the word of God may be believed by whomsoever it be brought. Therefore, there is no cause why we should set ourselves to be laughed to scorn by the Jews, by wresting the words of Moses violently, as if he spoke of Christ alone in this place. Yet we must see whether Peter doth cite the testimony fitly, whose authority ought to serve for a sound reason. I say; that in Peter's speech there is nothing which is not most convenient. For he saw that which all men ought to grant, that this testimony doth so appertain unto the other prophets, that yet notwithstanding it doth chiefly commend Christ, not only because that he is the prince and chief of all the prophets, but because all other former prophecies were directed toward him, and because God did at length speak absolutely by his mouth, For God spoke in divers manners, and at sundry times in times past3 unto our fathers by the prophets, he addeth the conclusion at length, in the last days in his only begotten Son, (Hebrews 1:1, 2.) Therefore, it came to pass, that they wanted prophets for a certain years [1] before his coming; which thing is plainly gathered out of the words of Malachi, who, after he hath commanded the people to be mindful of the law, he passeth over by and by unto John Baptist and unto Christ, as if he should say, that the prophecies are now ended until the last revelation come, (Malachi 4:4-6;) according to that, "The law and the prophets prophesied until John; after that the kingdom of God is preached," (Matthew 11:13.) And that was so common amongst the people, that the woman of Samaria could say, according to the common fame and opinion, "We know that the Messias shall come, who will teach us all things," (John 4:25.) Therefore, we know that after the return of the people all the prophets ceased, to the end they might be made more attentive to hear Christ, by that silence or intermission of revelations. Therefore, Peter did not wrest this place, or abuse the same through ignorance, but he took that doctrine which all men had received for a principle; that God had promised to teach his people at the first by his prophets as by means, [2] but at length principally by Christ, at whose hands they were to hope for the perfect manifestation and laying open of all things. And to this purpose serveth that excellent testimony or commendation wherewith his Father setteth him forth, "Hear him," (Matthew 17:5.)
1 - "Aliquot...saecula," for some ages.
2 - "Velut intermedios." as intermediate.
For Moses truly said - The authority of Moses among the Jews was absolute and final. It was of great importance, therefore, to show not only that they were not departing from his Law, but that he had actually foretold these very things. The object of the passage is not to prove that the heavens must receive him, but that he was truly the Messiah.
Unto the fathers - To their ancestors, or the founders of the nation. See Deuteronomy 18:15-19.
A Prophet - Literally, one who foretells future events. But it is also used to denote a religious teacher in general. See Romans 12:6. In the passage in Deuteronomy it is evidently used in a large sense, to denote one who would infallibly guide and direct the nation in its religious affairs; one who would be commissioned by God to do this, in opposition to the diviners Acts 3:14 on which other nations relied. The meaning of this passage in Deuteronomy is apparent from the connection. Moses is stating to the Hebrews Acts 3:1-8 the duty and office of the priests and Levites. He then cautions them against conforming to the surrounding nations, particularly on the subject of religious instruction and guidance. They, said he, consult, in times of perplexity, with enchanters, and charmers, and necromancers, and wizards, etc. Acts 3:11-14, but it shall not be so with you. You shall not be left to this false and uncertain guidance in times of perplexity and danger, for the Lord will raise up, from time to time, a prophet, a man directly commissioned in an extraordinary manner from heaven, like me, who shall direct and counsel you. The promise, therefore, pertains to the serges or, prophets which God would raise up; or it is a promise that God would send his prophets, as occasion might demand, to instruct and counsel the nation. The design was to keep them from consulting with diviners, etc., and to preserve them from following the pretended and false religious teachers of surrounding idolatrous people. In this interpretation most commentators agree. See particularly "Calvin" on this place. Thus explained, the prophecy had no "exclusive" or even "direct" reference to the Messiah, and there is no evidence that the Jews understood it to have any such reference, except as one of the series of prophets that God would raise up and send to instruct the nation. If, then, it be asked on what principle Peter appealed to this, we may reply:
(1) That the Messiah was to sustain the character of a prophet, and the prophecy had reference to him as one of the teachers that God would raise up to instruct the nation.
(2) it would apply to him by way of eminence, as the greatest of the messengers that God would send to instruct the people. In this sense it is probable that the Jews would understand it.
(3) this was one of those emergencies in the history of the nation when they might expect such an intervention. The prophecy implied that in times of perplexity and danger God would raise up such a prophet. Such a time then existed. The nation was corrupt, distracted, subjected to a foreign power, and needed such a teacher and guide. If it be asked why Peter appealed to this rather than to explicit prophecies of the Messiah, we may remark:
(1) That his main object was to show their guilt in having rejected him and put him to death, Acts 3:14-15.
(2) that in order to do this, he sets before them clearly the obligation to obey him; and in doing this, appeals to the express command of Moses. He shows them that, according to Moses, whoever would not obey such a prophet should be cut off from among the people. In refusing, therefore, to hear this great prophet, and putting him to death, they had violated the express command of their own Lawgiver. But it was possible still to obey him, for he still lived in heaven; and all the authority of Moses, therefore, made it a matter of obligation for them still to hear and obey him. The Jews were accustomed to apply the name prophet to the Messiah John 1:21; John 6:14; John 7:40; Matthew 21:11; Luke 4:24, and it has been shown from the writings of the Jewish rabbis that they believed the Messiah would be the greatest of the prophets, even greater than Moses. See the notes on John 1:21.
The Lord your God - In the Hebrew, "Yahweh, thy God. "Raise up unto you." Appoint, or commission to come to you.
Of your brethren - Among yourselves; of your own countrymen; so that you shall not be dependent on foreigners, or on teachers of other nations. All the prophets were native-born Jews. And it was particularly true of the Messiah that he was to be a Jew, descended from Abraham, and raised up from the midst of his brethren, Hebrews 2:11, Hebrews 2:16-17. On this account it was to be presumed that they would feel a deeper interest in him, and listen more attentively to his instructions.
Like unto me - Not in all things, but only in the point which was under discussion. He was to resemble him in being able to make known to them the will of God, and thus preventing the necessity of looking to other teachers. The idea of resemblance between Moses and the prophet is not very strictly expressed in the Greek, except in the mere circumstance of being raised up. God shall raise up to you a prophet as he has raised up me - ὡς hōs ἐμέ eme. The resemblance between Moses and the Messiah should not be pressed too far. The Scriptures have not traced it further than to the fact that both were raised up by God to communicate his will to the Jewish people, and therefore one should be heard as well as the other.
Him shall ye hear - That is, him shall you obey, or you shall receive his instructions as a communication from God.
In all things, whatsoever - These words are not quoted literally from the Hebrew, but they express the sense of what is said in Deuteronomy 18:15, Deuteronomy 18:18.
Moses truly said unto the fathers - On this subject the reader is requested to refer to the note at Deuteronomy 18:22. From this appeal to Moses it is evident that Peter wished them to understand that Jesus Christ was come, not as an ordinary prophet, to exhort to repentance and amendment, But as a legislator, who was to give them a new law, and whose commands and precepts they were to obey, on pain of endless destruction. Therefore they were to understand that the Gospel of Jesus Christ was that new law which should supersede the old.
For Moses truly said unto the fathers, (g) 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.
(g) This promise referred to an excellent and singular Prophet.
For Moses truly said unto the fathers,.... The Jewish fathers, the Israelites in the times of Moses. The Ethiopic version reads, "our fathers". This phrase, "unto the fathers", is left out in the Vulgate Latin and Syriac versions, and in the Alexandrian copy: the passages referred to are in Deuteronomy 18:15
a prophet shall the Lord your God raise up unto you: which is not to be understood of a succession of prophets, as some of the Jewish writers (c) think; for the Jews never had a constant succession of prophets, and those they had, were not like to Moses: but of a single prophet, and so the Targums or Onkelos and Jonathan understood it; but not to be applied to Joshua, as some (d), or to Jeremiah (e) as others, or to David (f); but to the Messiah, and which is the Lord Jesus Christ, who answers to all the characters: he was a prophet in every sense, who brought a revelation of the divine will, taught the way, and explained the Scriptures of truth perfectly, and foretold things to come; he was raised up by the Lord God of Israel, and was anointed by his Spirit, and sent by him, and that to the people of the Jews, to the lost sheep of the house of Israel; he was the minister of the circumcision:
of your brethren; in the Hebrew text in Deuteronomy 18:15 it is also said, "out of the midst of thee"; but as these phrases are synonymous, the apostle here only retains one of them, which suggests that this prophet, the Messiah, should be of Jewish extract; as Jesus was, of the seed of David, and a son of Abraham:
like unto me; that is, to Moses, who is, the person speaking, between whom and Christ there is an agreement; the law was given by Moses, and the Gospel came by Christ; Moses was a mediator between God and the people of Israel, and Christ is the Mediator between God and men; Moses, under God, was an instrument of redeeming the people of Israel out of Egypt, and Christ, he is the Redeemer of his people from sin, Satan, and the law, and all their enemies: the Jews (g) have a common saying,
"as was the first Redeemer, so shall be the last Redeemer;''
and they moreover observe (h), that,
"as Israel was redeemed in the month Nisan, so they shall be redeemed in the month Nisan;''
in the future redemption by the Messiah: let the Jews abide by this; the Messiah Jesus suffered in the month Nisan, and obtained eternal redemption for his people: one of their (i) writers has a notion, that when the Messiah comes, there will be the same disposition of the constellations, as when Moses brought the people out of Egypt, and gave them the law; and that the conjunction will be of Jupiter and Saturn, in the constellation Pisces: there was likewise between Moses and Christ, an agreement in the miracles they wrought, and in other things:
him shall ye hear in all things, whatsoever he shall say unto you: all his doctrines are to be believed, embraced, and professed; and all his commands are to be obeyed, and all his ordinances submitted to; and this is hearing, or hearkening, to him in all things, delivered or enjoined by him.
(c) Jarchi in Deut. xviii. 15. (d) Aben Ezra in loc. (e) R. Abraham Seba in Tzeror Hammor, fol. 127. 4. & 143. 4. Baal Hatturim in Deut. xviii. 15. (f) Herban. disp. cum Gregeut. p. 13. (g) Bemidbar Rabba, fol. 202. 2. Midrash Ruth, fol. 33. 2. Midrash Kohelet, fol. 63. 2. (h) T. Bab. Roshhasbana, fol. 11, 1. 2. (i) R. Abraham ben R. Chija apud Wolfii Hebr. Bibliothec. p. 51,
Here is a powerful address to warn the Jews of the dreadful consequences of their unbelief, in the very words of Moses, their favourite prophet, out of pretended zeal for whom they were ready to reject Christianity, and to try to destroy it. Christ came into the world to bring a blessing with him. And he sent his Spirit to be the great blessing. Christ came to bless us, by turning us from our iniquities, and saving us from our sins. We, by nature cleave to sin; the design of Divine grace is to turn us from it, that we may not only forsake, but hate it. Let none think that they can be happy by continuing in sin, when God declares that the blessing is in being turned from all iniquity. Let none think that they understand or believe the gospel, who only seek deliverance from the punishment of sin, but do not expect happiness in being delivered from sin itself. And let none expect to be turned from their sin, except by believing in, and receiving Christ the Son of God, as their wisdom, righteousness, sanctification, and redemption.
a prophet . . . like unto me--particularly in intimacy of communication with God (Numbers 12:6-8), and as the mediatorial Head of a new order of things (Hebrews 3:2-6). Peter takes it for granted that, in the light of all he had just said, it would be seen at once that One only had any claim to be that Prophet.
him shall ye hear in all things, &c.--This part of the prediction is emphatically added, in order to shut up the audience to the obedience of faith, on pain of being finally "cut off" from the congregation of the righteous (Psalm 1:1).
A prophet shall the Lord your God raise up. See Deuteronomy 18:15-19.
Like me. In that he is the Mediator of the New Covenant as Moses was of the Old.
The Lord shall raise you up a prophet like unto me - And that in many particulars. Moses instituted the Jewish Church: Christ instituted the Christian. With the prophesying of Moses was soon joined the effect, the deliverance of Israel from Egypt: with the prophesying of Christ that grand effect, the deliverance of his people from sin and death. Those who could not bear the voice of God, yet desired to hear that of Moses. Much more do those who are wearied with the law, desire to hear the voice of Christ. Moses spake to the people all, and only those things, which God had commanded him: so did Christ. But though he was like Moses, yet he was infinitely superior to him, in person, as well as in office. Deuteronomy 18:15.
*More commentary available at chapter level.