Deuteronomy 18

. The Israelites must not copy the abominations of the former inhabitants, Deu 18:9 . None to cause his son or daughter to pass through the fire, or use any kind of divination or enchantment, as the former inhabitants did, Deu 18:10-14 . The great prophet which God promised to raise up, Deu 18:15-19 . Of false prophets, Deu 18:20 ; and how to discern them, Deu 18:21 , Deu 18:22 . Verse 1 The priests the Levites - shall have no part - That is, says Rab. Maimon, they shall have no part in the spoils taken from an enemy. Verse 2 The Lord is their inheritance - He is the portion of their souls; and as to their bodies, they shall live by the offerings of the Lord made by fire, i. e., the meat-offering, the sin-offering, and the trespass-offering; and whatever was the Lord's right, in these or other offerings, he gave to the priests. Verse 3 Offer a sacrifice - זבחי הזבח zobechey hazzebach. The word זבח zebach is used to signify, not only an animal sacrificed to the Lord, but also one killed for common use. See Gen 46:1 ; Pro 17:1 ; Eze 39:17 . And in this latter sense it probably should be understood here; and, consequently, the command in this verse relates to what the people were to allow the priests and Levites from the animals slain for common use. The parts to be given to the priests were, 1. The shoulder, probably cut off from the beast with the skin on; so Maimonides. 2. The two cheeks, which may include the whole head. 3. The maw - the whole of those intestines which are commonly used for food. Verse 4 The first-fruit also of thy corn, of thy wine, and of thine oil, etc. - All these firstfruits and firstlings were the Lord's portion, and these he gave to the priests. Verse 8 The sale of his patrimony - So we find that, though the Levites might have no part of the land by lot, yet they were permitted to make purchases of houses, goods, and cattle, yea, of fields also. See the case of Abiathar, 1Kgs 2:26 (note), and of Jeremiah, Jer 32:7-8 (note). Verse 10 To pass through the fire - Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See on Lev 18:21 (note). Divination - קסם קסמים kosem kesamim, one who endeavors to find out futurity by auguries, using lots, etc. Observer of times - מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, etc., etc. See on Gen 41:8 (note). Enchanter - מנחש menachesh, from נחש nichesh, to view attentively; one who inspected the entrails of beasts, observed the flight of birds, etc., etc., and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen. A witch - מחשף mechashsheph, probably those who by means of drugs, herbs, perfumes, etc., pretended to bring certain celestial influences to their aid. See the note on Lev 19:26 . Verse 11 A charmer - חבר חבר chober chaber, one who uses spells; a peculiar conjunction, as the term implies, of words, or things, tying knots, etc., for the purposes of divination. This was a custom among the heathen, as we learn from the following verses: - Necte Tribus Nodis ternos, Amarylli, colores: Necte, Amarylli, modo; et Veneris, dic, vincula necto. Virg. Ecl. viii., ver. 77. "Knit with three Knots the fillets, knit them straight; Then say, these Knots to love I consecrate." Dryden. A consulter with familiar spirits - שאל אוב shoel ob, a Pythoness, one who inquires by the means of one spirit to get oracular answers from another of a superior order. See on Lev 19:31 (note). A wizard - ידעני yiddeoni, a wise one, a knowing one. Wizard was formerly considered as the masculine of witch, both practising divination by similar means. See on Exo 22:13 (note), and Lev 19:31 (note). Or a necromancer - דרש אל המתים doresh el hammethim, one who seeks from or inquires of the dead. Such as the witch at Endor, who professed to evoke the dead, in order to get them to disclose the secrets of the spiritual world. Verse 15 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 Deu 18:19 , and Act 3:22 , Act 3:23 ; and see the conclusion of this chapter, Deu 18:22 (note). Verse 22 If the thing follow not - It is worthy of remark that the prophets in general predicted those things which were shortly to come to pass, that the people might have the fullest proof of their Divine mission, and of the existence of God's providence in the administration of the affairs of men. The promise contained in the Deu 18:15 and Deu 18:18 verses of this chapter has long been considered of the first importance in the controversies between the Christians and Jews. "Christ," says Ainsworth, "was to be a man, and of the stock of the Jews, by promise, because the people could not endure to hear the voice of God, Deu 18:16 . And as in respect of his prophecy, so of the priesthood: for every high priest is taken from among men, Heb 5:1 ; and also of his kingdom, as in Deu 17:15 : From among thy brethren shalt thou set a king over thee like unto me. "1. Christ alone was like unto Moses as a Prophet; for it is written, There arose not a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders which the Lord sent him to do, Deu 34:10 , Deu 34:11 , Deu 34:12 . This therefore cannot be understood of the ordinary prophets which were raised up in Israel, but of Christ only, as the apostles expound it Act 2:22-26 . 2. Christ was like unto Moses in respect to his office of mediation between God and his people, Deu 5:5 ; 1Tim 2:5 ; but greater than Moses as being the mediator of a better covenant, (or testament), which was established upon better promises, Heb 8:6 . 3. Christ was like unto Moses in excellency; for as Moses excelled all the prophets in speaking to God mouth to mouth, Num 12:6 , Num 12:7 , Num 12:8 , so Christ excelled him and all men in that being in the bosom of the Father, he hath come down from heaven and declared God unto us, Joh 1:18 ; Joh 3:13 . 4. Christ was like to Moses in faithfulness, but therein also excelling; for Moses was faithful in God's house as a servant, but Christ as the son over his own house, Heb 3:2 , Heb 3:5 , Heb 3:6 . 5. Christ was like to Moses in signs and wonders, wherein he also excelled Moses, as the history of the Gospel shows; for he was a prophet mighty in deed and word before God and all the people, Luk 24:19 . A man approved of God among them, by miracles, signs, and wonders, which God did by him in the midst of them, Act 2:22 . For he did among them the works which no other man did, Joh 15:24 . Unto him, that is, not unto the diviners, wizards, or any such like, but unto him, and him only; as Him thou shalt serve, Deu 6:13 , is expounded, Him only, Mat 4:10 . And though this is principally meant of Christ in person, of whom God said, Hear him, Mat 17:5 ; yet it implies also his ministers, as himself said, He that heareth you heareth me, Luk 10:16 ." To these may be added, 6. As Moses was king among his people, in this respect Christ is like to him, but infinitely greater; for he is King of kings and Lord of lords, Rev 19:16 ; 1Tim 6:15 . 7. He was like to Moses as a legislator. Moses gave laws to Israel by the authority and commandment of God, which the Jews have ever acknowledged as coming from the immediate inspiration of the Almighty: these are contained in the Pentateuch. Christ gave a new law, the Gospel contained in the four Evangelists and Acts of the Apostles, on which the Christian Church is founded, and by which all genuine Christians are governed both in heart and life. To all which may be added, 8. That God never commissioned any human beings to give laws to mankind but Moses and Christ; and therefore, as a lawgiver, Christ alone resembles Moses; for to the present hour none but themselves have given laws in the name of God, which he has ratified and confirmed by the most indubitable and infallible signs, proofs, and miracles. Dr. Jortin, in his Remarks on Ecclesiastical History, has drawn a parallel between Moses and Christ in a great number of particulars, which he concludes thus: "Let us search all the records of universal history, and see if we can find a man who was so like to Moses as Christ was, and so like to Christ as Moses was. If we cannot find such a one, then have we found Him of whom Moses in the law and the prophets did write to be Jesus of Nazareth, the Son of God." On this subject see Ainsworth, Calmet, and Dodd, who have all marked this striking correspondence between Moses and Christ. Introduction Three cities of refuge to be appointed in the midst of the promised land; the land being divided into three parts, a city is to be placed in each, a proper way to which is to be prepared, Deu 19:1-3 . In what cases of manslaughter the benefit of those cities may be claimed,

Maintenance of the Levites. ( b. c. 1451.) 1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance. 2 Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as he hath said unto them. 3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw. 4 The firstfruits also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him. 5 For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the name of the Lord , him and his sons for ever. 6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the Lord shall choose; 7 Then he shall minister in the name of the Lord his God, as all his brethren the Levites do, which stand there before the Lord . 8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony. Magistracy and ministry are two divine institutions of admirable use for the support and advancement of the kingdom of God among men. Laws concerning the former we had in the close of the foregoing chapter, directions are in this given concerning the latter. Land-marks are here set between the estates of the priests and those of the people. I. Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. They shall have no part nor inheritance with Israel, that is, no share either in the spoils taken in war or in the land that was to be divided by lot, v. 1 . Their warfare and husbandry are both spiritual, and enough to fill their hands both with work and profit and to content them. The Lord is their inheritance, v. 2 . Note, Those that have God for their inheritance, according to the new covenant, should not be greedy of great things in the world, neither gripe what they have nor grasp at more, but look upon all present things with the indifference which becomes those that believe God to be all-sufficient. II. Care is likewise taken that they want not any of the comforts and conveniences of this life. Though God, who is a Spirit, is their inheritance, it does not therefore follow that they must live upon the air; no, 1. The people must provide for them. They must have their due from the people, v. 3 . Their maintenance must not depend upon the generosity of the people, but they must be by law entitled to it. He that is taught in the word ought in justice to communicate to him that teaches him; and he that has the benefit of solemn religious assemblies ought to contribute to the comfortable support of those that preside in such assemblies. (1.) The priests who in their courses served at the altar had their share of the sacrifices, namely, the peace-offerings, that were brought while they were in waiting: besides the breast and shoulder, which were appointed them before ( Lev. vii. 32-34 ), the cheeks and maw are here ordered to be given them; so far was the law from diminishing what was already granted that it gave them an augmentation (2.) The first-fruits which arose within such a precinct were brought in, as it should seem, to the priests that resided among them, for their maintenance in the country; the first of their corn and wine for food, and the first of their fleece for clothing ( v. 4 ); for the priests who were employed to teach others ought themselves to learn, having food and raiment, to be therewith content. The first-fruits were devoted to God, and he constituted the priests his receivers; and if God reckons what is, in general, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to the poor, lent to him, to be repaid with interest, much more what is, in particular, given to poor ministers. There is a good reason given for this constant charge upon their estates ( v. 5 ), because the Levites were chosen of God, and his choice must be owned and countenanced, and those honoured by us whom he honours; and because they stood to minister, and ought to be recompensed for their attendance and labour, especially since it was in the name of the Lord, by his warrant, in his service, and for his praise, and this charge entailed upon their seed for ever; those who were thus engaged and thus employed ought to have all due encouragement given them, as some of the most needful useful members of their commonwealth. 2. The priests must not themselves stand in one another's light. If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, v. 6-8 . Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. He that appears to have a hearty affection to the sanctuary, and loves dearly to be employed in the service of it, in God's name let him minister; he shall be as welcome to God as the Levites whose course it was to minister, and should be so to them. The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more. And he that thus serves as a volunteer shall have as good pay as the pressed men, besides that which comes of the sale of his patrimony. The church of Rome obliges those who leave their estates to go into a monastery to bring the produce of their estates with them into the common stock of the monastery, for gain is their godliness; but here it is ordered that the pious devotee should reserve to himself the produce of his patrimony, for religion and the ministry were never appointed of God, however they have been abused by men, to serve a secular interest. Idolatrous Customs of the Canaanites. (

His inheritance - The Lord's portion or inheritance, which God had reserved to himself, as tithes and first fruits, and other oblations distinct from those which were made by fire.

The maw - The Hebrew word here rendered maw or stomach, may have another signification, and some render it the breast, others take it for the part, which lies under the breast.

With all the desire of his mind - With full purpose to fix his abode, and to spend his whole time and strength in the service of God. It seems, the several priests were to come from their cities to the temple by turns, before David's time; and it is certain they did so after it. But if any of them were not contented with this attendance upon God in his tabernacle, or temple, and desired more entirely and constantly to devote himself to God's service there, he was permitted so to do, because this was an eminent act of piety joined with self - denial, to part with those great conveniences which he enjoyed in the city of his possession.

Like portions - With their brethren who were in actual ministration: as they share with them in the work, so shall they in the encouragements. Beside that which cometh - The reason of this law was, because he that waited on the altar, ought to live by the altar: and because it was fit he should keep his money, wherewith he might redeem what he sold, if afterwards he saw occasion for it. Mr. Henry adds a remarkable note here: especially considering he wrote threescore years ago. "A hearty, pious zeal to serve God and his church, tho' it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified, and not discouraged. He that loves dearly to be employed in the service of the sanctuary: in God's name let him minster. He shall be as welcome to God as the Levites, whose course it was to minister, and should be so to them."

b. c. 1451.) 9 When thou art come into the land which the Lord thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch, 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12 For all that do these things are an abomination unto the Lord : and because of these abominations the Lord thy God doth drive them out from before thee. 13 Thou shalt be perfect with the Lord thy God. 14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so to do. One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, v. 9 . I. Some particulars are specified; as, 1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire, and sometimes consuming them as sacrifices in the fire, v. 10 . See the law against this before, Lev. xviii. 21 . 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, &c., by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God's counsels and of his providence, v. 10, 11 . One would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ's holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world. But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are—let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in. II. Some reasons are given against their conformity to the customs of the Gentiles. 1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, v. 12 . See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands. 2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit? 3. Because they were better taught, v. 13, 14 . It is an argument like that of the apostle against Christians walking as the Gentiles walked ( Eph. iv. 17, 18 , 20 ): You have not so learned Christ. "It is true these nations, whom God gave up to their own hearts' lusts, and suffered to walk in their own ways ( Acts xiv. 16 ), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: the Lord thy God had not suffered thee to do so; thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be perfect with the Lord thy God, " that is, "that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions." One of the Chaldee paraphrasts here takes notice of God's furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth. The Great Prophet; False Prophets. (

Useth divination - Foretelleth things secret or to come, by unlawful arts and practices. An observer of times - Superstitiously pronouncing some days lucky, and others unlucky. Or, an observer of the clouds or heavens, one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which Heathens used to observe. An inchanter - Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke or any contingencies. A witch - One that is in covenant with the devil.

A charmer - One that charmeth serpents or other cattle. Or, a fortune - teller, that foretelleth the events of men's lives by the conjunctions of the stars. Spirits - Whom they call upon by certain words or rites. A wizard - Heb. a knowing man, who by any forbidden way's undertakes the revelation of secret things. A necromancer - One that calleth up and enquireth of the dead.

Perfect - Sincerely and wholly his, seeking him and cleaving to him and to his word alone, and therefore abhorring all commerce and conversations with devils.

Hath not suffered thee so to do - Hath not suffered thee to follow these superstitious and diabolical practices, as he hath suffered other nations to do, but hath instructed thee better by his word and spirit, and will more fully instruct thee by a great prophet.

b. c. 1451.) 15 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; 16 According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. 17 And the Lord said unto me, They have well spoken that which they have spoken. 18 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. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. 20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. 21 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? 22 When a prophet speaketh in the name of the Lord , if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him. 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, 1 Sam. ix. 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, Deut. xxxiv. 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 ( Acts iii. 22 ; vii. 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 ( John vi. 14 ); and it was his Spirit that spoke in all the other prophets, 1 Pet. i. 11 . Observe, (1.) What it is that is here promised concerning Christ. What God promised Moses at Mount Sinai (which he relates, v. 18 ), he promised the people ( v. 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, John viii. 12 . He is the Word, by whom God speaks to us, John i. 1 ; Heb. i. 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, v. 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, John vii. 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, v. 16, 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, John i. 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 ( v. 15 ); and whoever will not hearken to him shall be surely and severely reckoned with for his contempt ( v. 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, Matt. xvii. 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, John iii. 36 . And how shall we escape if we turn away from him that speaketh from heaven? Heb. xii. 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, John xii. 48 . II. Here is a caution against false prophets, 1. By way of threatening against the pretenders themselves, v. 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 ( v. 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 ( Luke xiii. 33, 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. xxiii. 25 ; Ezek. xiii. 6 ; 1 Kings xxii. 6 . It is a very proper question which they are supposed to ask, v. 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, v. 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. xxviii. 8, 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, Deut. xiii. 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, 1 Sam. iii. 19, 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.

Will raise up - Will produce and send into the world in due time. A prophet like unto me - Christ was truly, and in all commendable parts like him, in being both a prophet and a king and a priest and mediator, in the excellency of his ministry and work, in the glory of his miracles, in his familiar and intimate converse with God.

I will require it - I will punish him severely for it. The sad effect of this threatning the Jews have felt for above sixteen hundred years together.

If the thing - Which he gives as a sign of the truth of his prophecy. The falsehood of his prediction shews him to be a false prophet. Presumptuously - Impudently ascribing his own vain and lying fancies to the God of truth.