Text -- Deuteronomy 18:11 (NET)

18:11 one who casts spells, one who conjures up spirits, a practitioner of the occult, or a necromancer.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 18:11

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.

Wesley: Deu 18:11

Whom they call upon by certain words or rites.

Wesley: Deu 18:11

Heb. a knowing man, who by any forbidden way's undertakes the revelation of secret things.

Wesley: Deu 18:11

One that calleth up and enquireth of the dead.

JFB: Deu 18:9-14

(See on Lev 18:21; Lev 19:26; Lev 19:31; Lev 20:4). In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling block to the Israelites, on account of their divinations and superstitious practices.

Clarke: Deu 18:11

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)

Clarke: Deu 18:11

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)

Clarke: Deu 18:11

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.

TSK: Deu 18:11

or a necromancer : 1Sa 28:11-14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 18:11

A charmer - i. e., one who fascinates and subdues noxious animals or men, such as the famous serpent-charmers of the East Psa 58:4-5.

A consulter with familiar spirits ... a wizard - Compare Lev 19:31 note.

Recromancer - literally, "one who interrogates the dead."The purpose of the text is obviously to group together all the known words belonging to the practices in question. Compare 2Ch 33:6.

Poole: Deu 18:11

A charmer one that charmeth serpents or other cattle, Psa 58:5 ; or, a

fortune-teller that foretelleth the events of men’ s lives by the conjunctions of the stars, &c. See Poole "Lev 19:31" ; See Poole "Lev 20:6" .

A consulter with familiar spirits whom they call upon by certain words or rites to engage them in evil designs.

A wizard Heb. a knowing or cunning man , who by any superstitious or forbidden ways undertakes the revelation of secret things:

A necromancer one that calleth up and inquireth of the dead, 1Sa 28:8 Isa 8:19 .

Haydock: Deu 18:11

Charmer of serpents, Psalm lvii. 6. One who makes a compact with the devil. ---

Spirits. Python was the name of the serpent which Apollo slew. It might be derived from the Hebrew patah, "to seduce," because a serpent seduced Eve, and dealers with the devil generally deceived those who consult them. Septuagint, "a belly talker," as these impostors muttered some sounds, imitating that a spirit gave answers from their belly, See Isaias xxix. 4. ---

Tellers. Hebrew, "wise men." (Haydock) ---

Those who promise great knowledge from the secrets of the caballa, or magic. ---

Dead. Necromancy was already very common. Thus the witch of Endor made the ghost of Samuel appear to Saul, 1 Kings xxviii. 7. The Rabbins say that the person took a bone, or the skull of the dead, when he intended to enquire into futurity. (Drusius)

Gill: Deu 18:11

Or a charmer,.... That pretends to cure diseases by charms, or a charmer of serpents; according to Jarchi, one that gathers together serpents and scorpions, and other animals, into one place; with which agree the Targums of Jonathan and Jerusalem,"which bind serpents and scorpions, and all kind of creeping things;''but, according to Aben Ezra, one that says certain words to gather demons together:

or a consulter with familiar spirits; or the inquirer of "Ob", or the bottle, which the Jews interpret of Python, or one that has the spirit of Python; see Act 16:16, a ventriloquist, one that spoke or seemed to speak out of his belly, or from under his armpits; so it is said in the Misnah ^h of Ob, this is Python, one that speaks out of his arm holes; agreeably to which, Jarchi says, this is that sort of witchcraft which is called Python, and he speaks from his arm holes, and brings up the dead thither: of Baal Ob, or the master of the bottle, say some Jewish writers, one way he uses is, he takes the skull of a dead man, the flesh of which is consumed from it, and he hides it and burns incense to it, and mutters words by it, and hears from it, as if from a dead man ^k: or a wizard: a knowing one, as the word signifies, such an one as we call a cunning man; See Gill on Lev 19:31.

or a necromancer that inquiries of the dead, or seeks instruction from them, as the Targum of Jerusalem. Aben Ezra describes him as one that goes to burying grounds, and takes the bone of a dead man, and because of his wild imagination there appears to him the likeness of forms; or as Maimonides ^l, better still, he is one that fasts and sleeps in graveyards, and utters words; and, according to his imagination, sees future things in dreams.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 18:11

¹ tn Heb “a binder of binding” (חֹבֵר חָבֶר, khover khaver). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).

² tn Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, sho’el ’ov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).

³ tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddÿ’oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).

⁴ tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).

Commentary -- Verse Range Notes

TSK Synopsis: Deu 18:1-22

1 The LORD is the priests and Levites' inheritance.

3 The priests' due.

6 The Levites' portion.

9 The abominations of the nations are to be avoided.

15 Christ the Prophet is to be heard.

20 The presumptuous prophet is to die.

Maclaren: Deu 18:9-22

Deut. 18:9-22

It is evident from the connection in which the promise of a prophet like unto Moses' is here introduced that it does not refer to Jesus only; for it is presented as Israel's continuous defense against the temptation of seeking knowledge of the divine will by the illegitimate methods of divination, soothsaying, necromancy, and the like, which were rampant among the inhabitants of the land. A distant hope of a prophet in the far-off future could afford no motive to shun these superstitions. We cannot understand this passage unless we recognize that the direct reference is to the institution of the prophetic order as the standing means of imparting the reliable knowledge of God's will, possessing which, Israel had no need to turn to them that peep and mutter' and bring false oracles from imagined gods. But that primary reference of the words does not exclude, but rather demands, their ultimate reference to Him in whom the divine word is perfectly enshrined, and who is the bright, consummate flower of the prophetic order, which spake of Him,' not only in its individual predictions, but by its very existence.

A glance must be given to the exhaustive list of pretenders to knowledge of the future or to power of shaping it magically, which occurs in Deut. 18:10-11, and suggests a terrible picture of the burdens of superstition which weighed on men in these days of ignorance, as the like burdens do still, wherever Jesus is not known as the one Revealer of God, and the sole Lord of all things: Of the eight terms employed, the first three refer to different means of reading the future, the next two to different means of influencing events, and the last three to different ways of consulting the dead. The first of these eight properly refers to drawing lots, but includes other methods; the second is an obscure word, which is supposed by some to mean a murmurer,' and may refer rather to the low mutterings of the soothsayer than to the method of his working; the third is probably a general expression for an interpreter of omens, especially of those given by the play of liquid in a cup,' such as Joseph divined' by.

Two names for magicians follow, of which the former seems to mean one who worked with charms such as African or American Indian' medicine men' use, and the latter, one who binds by incantations, or one who ties magic knots, which are supposed to have the power of hindering the designs of the person against whom they are directed. The word employed means binding,' and may be used either literally or metaphorically. The malicious tying of knots in order to work harm is not dead yet in some backward corners of Britain. Then follow three names for traffickers with spirits,-those who raise ghosts as did the witch of Endor, those who have a familiar spirit,' and those who in any way consult the dead. It is a grim catalogue, bearing witness to the deep-rooted longing in men to peer into the darkness ahead, and to get some knowledge of the purposes of the awful unseen Power who rules there. The longing is here recognized as legitimate, while the methods are branded as bad, and Israel is warned from them, by being pointed to the merciful divine institution which meets the longing.

It is clear, from this glance at the context, that the prophet' promised to Israel must mean the order, not the individual; and it is interesting to note, first, th6 relation in which that order is presented as standing towards all that rabble of diviners and sorcerers, with their rubbish of charms and muttered spells. It sweeps them off the field, because it is truly what they pretend to be. God knows men's longings, and God will meet them so far as meeting them is for men's good. But the characteristics of the prophet are set in strong contrast to those of the diviners and magicians, and lift the order high above all the filth and folly of these others. First, the prophet is raised up' by God; the individual holder of the office has his call' and does not prophesy out of his own heart.' The man who takes this office on himself without such a call is ipso facto branded as a false prophet. Then he is from the midst of thee, of thy brethren,'--springing from the people, not an alien, like so many of these wandering soothsayers, but with the national life throbbing in his veins, and himself participant of the thoughts and emotions of his brethren. Then he is to be like unto' Moses,--not in all points, but in his receiving direct communications from God, and in his authority as God's messenger. The crowning characteristic, I will put My words into his mouth, and he shall speak unto them all that I shall command him,' invests his words with divine authority, calls for obedience to them as the words of God Himself, widens out his sphere far beyond that of merely foretelling, brings in the moral and religious element which had no place in the oracles of the soothsayer, and opens up the prospect of a continuous progressive revelation throughout the ages (all that I shall command him'). We mutilate the grand idea of the prophet in Israel if we think of his work as mainly prediction, and we mutilate it no less if we exclude prediction from it. We mutilate it still more fatally if we try to account for it on naturalistic principles, and fail to see in the prophet a man directly conscious of a divine call, or to hear in his words the solemn accents of the voice of God.

The loftiness and the limitations of the goodly fellowship of the prophets' alike point onwards to Jesus Christ. In Him, and in Him alone, the idea of the prophet is fully realised. The imperfect embodiments of it in the past were prophecies as well as prophets. The fact that God has spoken unto the fathers by the prophets,' leads us to expect that He will speak to us in a Son,' and that not by fragments of His mighty voice, but in one full, eternal, all-embracing and all-sufficient Word. Every divine idea, which has been imperfectly manifested in fragmentary and sinful men and in the material creation, is completely incarnated in Him. He is the King to whom the sins and the saintliness of Israel's kings alike pointed. He is the Priest, whom Aaron and his sons foreshadowed, who perfectly exercises the sympathy which they could only feel partially, because they were compassed with infirmity and self-regard, and who offers the true sacrifice of efficacy higher than' the blood of bulls and goats.' He is the Prophet, who makes all other means of knowing the divine will unnecessary, hearing whom we hear the very voice of God speaking in His gentle words of love, in His authoritative words of command, in His illuminating words of wisdom, and speaking yet more loudly and heart-touchingly in the eloquence of deeds no less than divine; who is not ashamed to call us brethren,' and is' bone of our bone and flesh of our flesh;; who is like, but greater than, the great lawgiver of Israel, being the Son and Lord of the house' in which Moses was but a servant. To Him give all the prophets witness,' and the greatest of them was honored when, with Moses, Elijah stood on the Mount of Transfiguration, subordinate and attesting, and then faded away when the voice proclaimed, This is My beloved Son, hear Him,'--and they saw no one save Jesus only.'

MHCC: Deu 18:9-14

Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, etc. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.

Matthew Henry: Deu 18:9-14

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, Deu 18:9.

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, Deu 18:10. See the law against this before, Lev 18:21. 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, etc., 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, Deu 18:10, Deu 18:11. 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, Deu 18:12. 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, Deu 18:13, Deu 18:14. It is an argument like that of the apostle against Christians walking as the Gentiles walked (Eph 4:17, Eph 4:18, Eph 4:20): 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 (Act 14:16), 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.

Keil-Delitzsch: Deu 18:9-22

The Gift of Prophecy. - The Levitical priests, as the stated guardians and promoters of the law, had to conduct all the affairs of Israel with the Lord, not only instructing the people out of the law concerning the will of God, but sustaining and promoting the living fellowship with the Lord both of individuals and of the whole congregation, by the offering of sacrifices and service at the altar. But if the covenant fellowship with Himself and His grace, in which Jehovah had placed Israel as His people of possession, was to be manifested and preserved as a living reality amidst all changes in the political development of the nation and in the circumstances of private life, it would not do for the revelations from God to cease with the giving of the law and the death of Moses. For, as Schultz observes, "however the revelation of the law might aim at completeness, and even have regard to the more remote circumstances of the future, as, for example, where the king is referred to; yet in the transition from extraordinary circumstances into a more settled condition, which it foretells in Deu 17:14, and which actually took place under Samuel when the nation grew older (Deu 4:25), and in the decline and apostasy which certainly awaited it according to Deu 31:16-29, when false prophets should arise, by whom they were in danger of being led astray (Deu 13:2 and Deu 18:20), as well as in the restoration which would follow after the infliction of punishment (Deu 4:29-30; Deu 30:1.); in all these great changes which awaited Israel from inward necessity, the revelation of the will of the Lord which they possessed in the law would nevertheless be insufficient."The priesthood, with its ordinances, would not suffice for that. As the promise of direct communications from God through the Urim and Thummim of the high priest was restricted to the single circumstance of the right of the whole congregation being endangered, and did not extend to the satisfaction of the religious necessities of individuals, it could afford no godly satisfaction to that desire for supernatural knowledge which arose at times in the hearts of individuals, and for which the heathen oracles made such ample provision in ungodly ways. If Israel therefore was to be preserved in faithfulness towards God, and attain the end of its calling as the congregation of the Lord, it was necessary that the Lord should make known His counsel and will at the proper time through the medium of prophets, and bestow upon it in sure prophetic words what the heathen nations endeavoured to discover and secure by means of augury and soothsaying. This is the point of view from which Moses promises the sending of prophets in Deu 18:15-18, and lays down in Deu 18:19-22 the criteria for distinguishing between true and false prophets, as we may clearly see from the fact that in Deu 18:9-14 he introduces this promise with a warning against resorting to heathen augury, soothsaying, and witchcraft.

Deu 18:9-11

When Israel came into the land of Canaan, it was " not to learn to do like the abominations of these nations "(the Canaanites or heathen). There was not to be found in it any who caused his son or his daughter to pass through the fire, i.e., any worshipper of Moloch (see at Lev 18:21), or one who practised soothsaying (see at Num 23:23), or a wizard (see at Lev 19:26), or a snake-charmer (see at Lev 19:26), or a conjurer, or one who pronounced a ban ( חבר חבר , probably referring to the custom of binding or banning by magical knots), a necromancer and wise man (see at Lev 19:31), or one who asked the dead, i.e., who sought oracles from the dead. Moses groups together all the words which the language contained for the different modes of exploring the future and discovering the will of God, for the purpose of forbidding every description of soothsaying, and places the prohibition of Moloch-worship at the head, to show the inward connection between soothsaying and idolatry, possibly because februation, or passing children through the fire in the worship of Moloch, was more intimately connected with soothsaying and magic than and other description of idolatry.

Deu 18:12

Whoever did this was an abomination to the Lord, and it was because of this abomination that He rooted out the Canaanites before Israel (cf. Lev 18:24.).

Deu 18:13-14

Israel, on the other hand, was to be blameless with Jehovah ( עם , in its intercourse with the Lord). Though the heathen whom they exterminated before them hearkened to conjurers and soothsayers, Jehovah their God had not allowed anything of the kind to them. ואתּה is placed first as a nominative absolute, for the sake of emphasis:"but thou, so far as thou art concerned, not so." כּן , thus , just so, such things (cf. Exo 10:14). נתן , to grant, to allow (as in Gen 20:6, etc.).

Deu 18:15

"A prophet out of the midst of thee, out of thy brethren, as I am, will Jehovah thy God raise up to thee; to him shall ye hearken." When Moses thus attaches to the prohibition against hearkening to soothsayers and practising soothsaying, the promise that Jehovah would raise up a prophet, etc., and contrasts what the Lord would do for His people with what He did not allow, it is perfectly evident from this simple connection alone, apart from the further context of the passage, in which Moses treats of the temporal and spiritual rulers of Israel (ch. 17 and 18), that the promise neither relates to one particular prophet, nor directly and exclusively to the Messiah, but treats of the sending of prophets generally. And this is also confirmed by what follows with reference to true and false prophets, which presupposes the rise of a plurality of prophets, and shows most incontrovertibly that it is not one prophet only, nor the Messiah exclusively, who is promised here. It by no means follows from the use of the singular, "a prophet,"that Moses is speaking of one particular prophet only; but the idea expressed is this, that at any time when the people stood in need of a mediator with God like Moses, God would invariably send a prophet. The words, "out of the midst of thee, of thy brethren,"imply that there would be no necessity for Israel to turn to heathen soothsayers or prophets, but that it would find the men within itself who would make known the word of the Lord. The expression, "like unto me,"is explained by what follows in Deu 18:16-18 with regard to the circumstances, under which the Lord had given the promise that He would send a prophet. It was at Sinai; when the people were filled with mortal alarm, after hearing the ten words which God addressed to them out of the fire, and entreated Moses to act as mediator between the Lord and themselves, that God might not speak directly to them any more. At that time the Lord gave the promise that He would raise up a prophet, and put His words into his mouth, that he might speak to the people all that the Lord commanded (cf. Deu 5:20.). The promised prophet, therefore, was to resemble Moses in this respect, that he would act as mediator between Jehovah and the people, and make known the words or the will of the Lord. Consequently the meaning contained in the expression"like unto me"was not that the future prophet would resemble Moses in all respect, - a meaning which has been introduced into it through an unwarrantable use of Num 12:6-8; Deu 34:10, and Heb 3:2, Heb 3:5, for the purpose of proving the direct application of the promise to the Messiah alone, to the exclusion of the prophets of the Old Testament. If the resemblance of the future prophet to Moses, expressed in the words "like unto me,"be understood as indicating the precise form in which God revealed Himself to Moses, speaking with him mouth to mouth, and not in a dream or vision, a discrepancy is introduced between this expression and the words which follow in Deu 18:18, "I will put My words in his mouth;"since this expresses not the particular mode in which Moses received the revelations from God, in contrast with the rest of the prophets, but simply that form of divine communication or inspiration which was common to all the prophets (vid., Jer 1:9; Jer 5:14).

But whilst we are obliged to give up the direct and exclusive reference of this promise to the Messiah, which was the prevailing opinion in the early Church, and has been revived by Kurtz, Auberlen, and Tholuck , as not in accordance with the context or the words themselves, we cannot, on the other hand, agree with v. Hoffmann, Baur, and Knobel , in restricting the passage to the Old Testament prophets, to the exclusion of the Messiah. There is no warrant for this limitation of the word "prophet,"since the expectation of the Messiah was not unknown to Moses and the Israel of his time, but was actually expressed in the promise of the seed of the woman, and Jacob's prophecy concerning Shiloh; so that O. v. Gerlach is perfectly right in observing, that "this is a prediction of Christ as the true Prophet, precisely like that of the seed of the woman in Gen 3:15."The occasion, also, on which Moses received the promise of the "prophet"from the Lord, which he here communicated to the people, - namely, when the people desired a mediator between themselves and the Lord at Sinai, and this desire on their part was pleasing to the Lord, - shows that the promise should be understood in the full sense of the words, without any limitation whatever; that is to say, that Christ, in whom the prophetic character culminated and was completed, is to be included. Even Ewald admits, that "the prophet like unto Moses, whom God would raise up out of Israel and for Israel, can only be the true prophet generally;"and Baur also allows, that "historical exposition will not mistake the anticipatory reference of this expression to Christ, which is involved in the expectation that, in the future completion of the plan of salvation, the prophetic gift would form an essential element."And lastly, the comparison instituted between the promised prophet and Moses, compels us to regard the words as referring to the Messiah. The words,"like unto me,""like unto thee,"no more warrant us in excluding the Messiah on the one hand, than in excluding the Old Testament prophets on the other, since it is unquestionably affirmed that the prophet of the future would be as perfectly equal to his calling as Moses was to his,

(Note: Let any one paraphrase the passage thus: "A prophet inferior indeed to me, but yet the channel of divine revelations,"and he will soon feel how unsuitable it is"(Hengstenberg).)

- that He would carry out the mediation between the Lord and the people in the manner and the power of Moses. In this respect not one of the Old Testament prophets was fully equal to Moses, as is distinctly stated in Deu 34:10. All the prophets of the Old Testament stood within the sphere of the economy of the law, which was founded through the mediatorial office of Moses; and even in their predictions of the future, they simply continued to build upon the foundation which was laid by Moses, and therefore prophesied of the coming of the servant of the Lord, who, as the Prophet of all prophets, would restore Jacob, and carry out the law and right of the Lord to the nations, even to the end of the world (Isa 42; 49; 40; Isa 61:1-11). This prophecy, therefore, is very properly referred to Jesus Christ in the New Testament, as having been fulfilled in Him. Not only had Philip this passage in his mind when he said to Nathanael, "We have found Him of whom Moses in the law did write, Jesus of Nazareth,"whilst Stephen saw the promise of the prophet like unto Moses fulfilled in Christ (Act 7:37); but Peter also expressly quotes it in Act 3:22-23, as referring to Christ; and even the Lord applies it to Himself in Joh 5:45-47, when He says to the Jews, "Moses, in whom ye trust, will accuse you; for if ye believed Moses, ye would also believe Me: for Moses wrote of Me."In Joh 12:48-50, again, the reference to Deu 18:18 and Deu 18:19 of this chapter is quite unmistakeable; and in the words, "hear ye Him"which were uttered from the cloud at the transfiguration of Jesus (Mat 17:5), the expression in Deu 18:15, "unto Him shall ye hearken,"is used verbatim with reference to Christ. Even the Samaritans founded their expectation of the Messiah (Joh 4:25) upon these words of Moses.

(Note: On the history of the exposition of this passage, see Hengstenberg's Christology.)

Deu 18:16-20

With this assurance the Lord had fully granted the request of the people, " according to all that thou desiredst of the Lord thy God; "and Israel, therefore, was all the more bound to hearken to the prophets, whom God would raise up from the midst of itself, and not to resort to heathen soothsayers. (On the fact itself, comp. Deu 5:20. with Exo 20:15-17.) "In the day of the assembly," as in Deu 9:10; Deu 10:4. - The instructions as to their behaviour towards the prophets are given by Moses (Deu 18:19, Deu 18:20) in the name of the Lord, for the purpose of enforcing obedience with all the greater emphasis. Whoever did not hearken to the words of the prophet who spoke in the name of the Lord, of him the Lord would require it, i.e., visit the disobedience with punishment (cf. Psa 10:4, Psa 10:13). On the other hand, the prophet who spoke in the name of the Lord what the Lord had not commanded him, i.e., proclaimed the thoughts of his own heart as divine revelations (cf. Num 16:28), should die, like the prophet who spoke in the name of other gods. With וּמת , the predicate is introduced in the form of an apodosis.

Deu 18:21-22

The false prophet was to be discovered by the fact, that the word proclaimed by him did not follow or come to pass, i.e., that his prophecy was not fulfilled. Of him they were not to be afraid. By this injunction the occurrence of what had been predicted is made the criterion of true prophecy, and not signs and wonders, which false prophets could also perform (cf. Deu 13:2.).

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 12:1--25:19

B. An exposition of selected covenant laws 12-25

Moses' homiletical exposition of the law of Israel that follows explains reasons for the covenant laws that arose from the Ten Commandments. This address concludes with directions for celebrating and confirming the covenant (26:1-15). The section contains a mixture of laws previously revealed to the Israelites and other laws not previously revealed in the code given at Sinai (Exod. 20:1-23:19). This is instruction preached rather than codified as comprehensive legislation.

"The specific laws in this section were given to help the people subordinate every area of their lives to the LORD, and to help them eradicate whatever might threaten that pure devotion."¹⁴³

"Placement of the instruction about worship at the sanctuary in first position indicates clearly its priority for Deuteronomy, which assumes that the starting point for the proper, full, and exclusive love of the Lord (the primary demand of the first and second commandments and the Shema) is found in the way Israel carries out the activities of worship."¹⁴⁴

There is an obvious general movement from laws dealing with Israel's religious life (12:1-16:17) to those affecting her civil life (16:18-22:8) and finally to those touching personal life (22:9-26:15).

Two writers suggested the following outlines for these chapters.¹⁴⁵

Commandment	Merrill	Kaufman	Description
1	12:1-31	ch. 12	Fidelity
2	12:32-13:18	ch. 12	Worship
3	14:1-21	13:1-14:27	Name of God
4	14:22-16:17	14:28-16:17	Sabbath
5	16:18-18:22	16:18-18:22	Authority
6	19:1-22:8	19:1-22:8	Murder
7	22:9-23:18	22:9-23:19	Adultery
8	23:19-24:7	23:20-24:7	Theft
9	24:8-25:4	24:8-25:4	False witness
10	25:5-19	25:5-16	Coveting

". . . the entire second discourse of Moses (Deut. 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments . . . and commands of God."¹⁴⁶

In contrast with the Book of the Covenant (Exod. 20-23), the Deuteronomic Code, as some scholars prefer to call this section (chs. 12-26), is a popular exposition rather than a formal legal code. Its purpose was to explain to the generation entering the land all the laws that needed clarification, emphasis, and application, in view of Israel's imminent entrance into Canaan. These laws reflect a centralized, monarchical society.

The value of this section of Scripture to the Christian today lies primarily in its revelation of the heart, mind, and will of God. The modern student of these chapters should look for this kind of insight here.

Constable: Deu 16:18--19:1

5. Laws arising from the fifth commandment 16:18-18:22

The fifth commandment is, "Honor your father and your mother" (5:16). What follows is legislation that advocates respecting authority figures in the nation, which was an extended family.

"With the regency of Yahweh and the proper protocol by which He had to be approached having been established, the covenant text then addresses the human leaders who serve Him and exercise authority over the nation at large."¹⁸⁵

"Just as in its religious worship the Israelitish nation was to show itself to be the holy nation of Jehovah, so was it in its political relations also. This thought forms the link between the laws already given and those which follow."¹⁸⁶

Constable: Deu 18:9-22

Prophets 18:9-22

The context of this section is significant as usual. Verses 1-8 deal with people who ministered to Yahweh in various ways for the people, and verses 15-22 concern the delivery of God's revelations to His people. Verses 9-14 contrast illegitimate types of religious personnel and practices with the legitimate kinds Moses dealt with in the surrounding sections.

"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."²⁰⁵

Child burning (v. 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.²⁰⁶ 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 planets 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 Sam. 28:8-14). The precise distinction between some of the terms in verses 10-11 is not certain.²⁰⁷

"While the New Testament use of Deuteronomy is pervasive (all but chapters 3, 12, 15, 16, 20, 26, 34 being cited at least once), it is striking that four passages stand out as being the clear centers of focus: 6:4-5; 18:15-19; 21:22-23; and 30:11-14."²⁰⁸

In verses 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 (vv. 10-11).

"Abraham is called a prophet in Genesis 20:7, and the existence of prophets is presupposed in the Pentateuch (Ex 7:1; Nu 11:29; 12:6, Dt 13:2-3). The present text, however, is the first to discuss the office of the prophet.

"The historical basis for the office is Israel's request for a mediator at Sinai (Ex 19:16-19; 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."²⁰⁹

Was Moses predicting one coming prophet, many prophets, or both?

"This order [the prophetic order] 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 vv. 20, 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, 25; Acts 3:22; 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."²¹⁰

Jesus Christ was one of the prophets that God raised up as promised here (v. 15; Matt. 17:5; John 4:25; 5:45-47; 12:48-50; Acts 3:22-23; 7:37).

"Jesus was like Moses in numerous ways. He was spared in infancy (Ex. 2; Mt. 2:13-23); He renounced a royal court (Heb. 11:24-27; Phil. 2:5-8); had compassion for the people (Num. 27:17; Mt. 9:36); made intercession (Deu. 9:18; Heb. 7:25); spoke with God face to face (Ex. 34:29-30; 2 Cor. 3:7); and was the mediator of a covenant (Deu. 29:1; Heb. 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."²¹¹

Perhaps the most important comparison was 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. Matt. 4:17; Mark 1:15; Acts 3:22; 7:37).

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 (vv. 20-22). The people could identify false prophets when their prophecies failed to materialize (v. 22). If someone claimed to be a prophet but sought to lead the people away from the law, the people should recognize that God did not send him (v. 22; cf. 13:1-5). During a prophet's ministry it would become clear whether he was a false or true representative of Yahweh (cf. Matt. 7:15-16).

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 and beware!

How does this chapter fit into the civil legislation of Israel? Priests, Levites, and prophets were important civil leaders in the theocracy. They represented the people before Israel's heavenly King and served as mediators between the King and the people.

Guzik: Deu 18:1-22

Deuteronomy 18 - Priests and Prophets

A. The provision for priests and Levites.

1. (1-2) The inheritance of the Levites.

The priests, the Levites; 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 portion. Therefore they shall have no inheritance among their brethren; the LORD is their inheritance, as He said to them.

a. The priests, the Levites; all the tribe of Levi; shall have no part nor inheritance with Israel: The Levites - those of the tribe of Levi, who were the paid ministers for the nation of Israel - shall have no inheritance among their brethren. In other words, they were not to have allotted portions of land for their own possession.

b. They shall eat the offerings of the LORD made by fire, and His portion: Instead, the Levites were to be supported by the gifts and offerings of God's people. The Levites were permitted to receive at least of portion of most animals sacrificed to the LORD, and thus were provided with meat for food.

2. (3-5) The specific portions of the sacrificial animal set apart to the Levites.

And this shall be the priest's due from the people, from those who offer a sacrifice, whether it is bull or sheep: they shall give to the priest the shoulder, the cheeks, and the stomach. The firstfruits of your grain and your new wine and your oil, and the first of the fleece of your sheep, you shall give him. For the LORD your God has chosen him out of all your tribes to stand to minister in the name of the LORD, him and his sons forever.

a. And this shall be the priest's due from the people, from those who offer a sacrifice: From a typical sacrifice, the priests received the shoulder, the cheeks, and the stomach. The rest of the animal would either be burnt before the LORD, or returned to the one bringing the sacrifice so he could enjoy his own fellowship meal with the LORD.

b. Your grain and your new wine and your oil and the first of the fleece of your sheep: The priests also received these offerings of firstfruits from the people.

3. (6-8) All the Levites had equal rights to the offerings.

So if a Levite comes from any of your gates, from where he dwells among all Israel, and comes with all the desire of his mind to the place which the LORD chooses, then he may serve in the name of the LORD his God as all his brethren the Levites do, who stand there before the LORD. They shall have equal portions to eat, besides what comes from the sale of his inheritance.

B. Prescriptions for prophets.

1. (9-11) The command to reject all the occultic practices of the Canaanites.

When you come into the land which the LORD your God is giving you, you shall not learn to follow the abominations of those nations. There shall not be found among you anyone who makes his son or his daughter pass through the fire, or one who practices witchcraft, or a soothsayer, or one who interprets omens, or a sorcerer, or one who conjures spells, or a medium, or a spiritist, or one who calls up the dead.

a. You shall not learn: God knows that many people have a natural curiosity regarding the occult, and that curiosity often leads them to gain knowledge God commands them to leave alone.

b. Anyone who makes his son or his daughter to pass through the fire: This refers to the debased worship of the Canaanite god Molech, to whom children were sacrificed by burning.

c. Or one who practices witchcraft: The word witchcraft here seems to be a broad word, describing a variety of occultic activities. Basically, anything that makes contact with the demonic or dark spiritual world.

i. Thompson on practices witchcraft: "A variety of devices were in use in various lands but all were designed to discern the will of the gods. The same word in Ezekiel 21:21 refers to the practice of whirling arrows in a quiver and deciding the answer to the question by the first arrow thrown out."

ii. There is a modern revival of witchcraft, or Wicca, and many people claim that "white" witchcraft (as opposed to "black" witchcraft) is a use of spiritual powers for good, as well as being a more feminist, ecology-friendly understanding of god and spirituality. But whether a witch claims to be "white" or "black," they are still using occultic powers.

iii. Some claim that white, or "right hand path" witches are in the majority today. They worship elements and nature deities, the "Mother Goddess," Gaia, Ashtarte, Isis, Osiris, and a host of other names for the Goddess. Characteristically they are active in "Saving the earth" activities, due to the fact that they are pantheists (those who believe the divine life force is in everything: ever see the bumper sticker picturing a globe bearing the legend "Love Your Mother"?). They deny the existence of Satan, calling him an invention of the Christian Church. They claim to use their powers (and they do have powers) for good: sending healing energies to the sick, affirmations which bring prosperity, and loudly proclaiming their creed, "As it harm none, do as thou wilt." It's ironic how their creed sounds so similar to that of a man who referred to himself as "The Beast, 666" - Satanist Aleister Crowley, who wrote, "Do as thou wilt shall be the whole of the Law."

iv. Of course, there are black, or "left hand path," witches. These are witches who originally were into white witchcraft, and got hungry for more power. As their teachers noticed this power lust, they were taken aside and told, "You are now ready to go after the higher power, and there is only one way to achieve this power. Satan is its source." Thus comes the white witch's abrupt surprise: either give up your witchly ambitions, or go for the higher power. The bottom line is that the power behind all kinds of witchcraft is Satan. He is the author of all deception, and all rebellion. To practice or approve of witchcraft is to serve Satan.

v. And this Satanic power kills. Ronald Baker was a 21 year old student at UCLA, and was found stabbed to death at the mouth of a railroad tunnel in the rocky hills above Chatsworth Park. Police first thought the mangled body was of a transient hit by a train; but they then found an occult connection in Baker's death. The killing took place on the night of the summer solstice, and the tunnel near the park is known to police as a gathering place for devotees of the occult. Baker was involved with Wicca (described as "benevolent witchcraft"), often wore a pentagram pendant, and belonged to a UCLA metaphysical group known as Mystic Circle (from a July 1990 news article).

vi. Some who call themselves Christians are buying into this deception. Take the case of a woman who calls herself Starhawk, who is a practitioner of Wicca - a witch. She first learned about Wicca at an anthropology course at UCLA when she was 17, and she took the name Starhawk in 1975 when it came to her in a dream. After a master's degree in psychology, she began teaching at universities. She is a licensed minister of the Covenant of the Goddess and performs marriages and other ceremonies. She views the earth as a sensitive, living organism which she calls "the Goddess." Mary Elizabeth Moore of the Claremont School of Theology said of Starhawk: "Many Christians, especially women and others who are trying to reclaim creation-centered theology, find her work to be compatible with, or at least adaptable to, Christian teaching." Starhawk was scheduled to speak at the First Christian Church in Santa Monica on a Friday evening (from a June, 1993 news article).

d. Or a soothsayer: This has reference to astrological-type divination, predicting the future or seeking guidance through the stars, planets, clouds, or weather.

i. Kalland says that the soothsayer: "Is . . . predicting the future by means of physical signs (astrology)." Thompson points out "it seems to refer to divination by reading clouds, or from a root which occurs in Arabic meaning 'to make unusual noises', 'croon', 'hum', in which case it may refer to some kind of incantation."

ii. Even though Astrology is unscientific - it is based on the supposition that the sun circles the earth, and the positions of the planets and stars have shifted, and are never consistently uniform; therefore, the houses of the Zodiac have shifted - despite all that, thirty-two million Americans believe in Astrology! There are 10,000 full time and 200,000 part time astrologers in America. Three out of four American newspapers carry a horoscope column.

iii. So where does the real "power" of astrology come from? From what most astrologers call "intuition" - but is really psychic knowledge and ability. Astrology is idolatry, and stems from the demonic. It leads people away from trusting in God, and encourages them to put trust in what God created. And isn't that Satan's goal: To replace confidence in God with a dependence on anything else?

iv. Therefore, the Bible clearly forbids us to participate in astrology, which includes reading your horoscope, studying your sign, and computing a natal chart. It is an occult art, meaning that it involves "knowledge of hidden things", seeking spiritual knowledge apart from God's revelation. It is a foundational art, which means it is the building block for all occultists. It is studied by witches and magicians alike. Every Christian should renounce any involvement they have ever had with astrology!

e. Or one who interprets omens: The word comes from the root "to hiss" or "to whisper" and refers to psychics and fortune-tellers who use "aids" other than naturally created things to gain knowledge, tell the future, and cast spells.

i. Today, these people are the tarot card readers, crystal ball seers, tea-leaf readers, palm readers, Ouija board users, and the like. A Christian has no business participating or approving of any of these practices, because either they are money-grubbing frauds (at best!), or worse, they gain their knowledge from satanic, demonic, spiritual sources.

ii. This is why it is dangerous for people - especially kids - to break out the Ouija board, or do a little seance, or little "dark" magic tricks. They are tapping into a source of spiritual power that is real - yet evil, and unspeakably dangerous. Many, many people have been ruined on the rocks of "innocent" occultic or fortune telling games, and the fact that there is a real power behind those things should make us all the more concerned.

iii. There is a demand for this kind of thing; why else would a homeless man in New York be arrested for stealing skulls from a Brooklyn cemetery and selling them for use in occult ceremonies? A skull can bring as much as $4,000 (from an August, 1991 news article).

iv. It is worth noting that Satan or his demons cannot absolutely know the future; but they can reasonably predict the future based on their superior knowledge of people and circumstances, or predict events that they can have a hand in shaping through their own demonic influence.

f. Or a sorcerer: This has reference to those who use drugs or potions to cast spells, gain spiritual knowledge, or enter into altered states of consciousness. Modern drug abuse easily falls into this category, and the use of drugs has a definite occult connection that the drug taker may not want, but is exposed to nonetheless.

i. Clarke says of sorcerer: "Those who by means of drugs, herbs, perfumes, and so forth, pretended to bring certain celestial influences to their aid." Thompson adds, "derived from the root . . . 'to cut up', may denote one who cuts up herbs and brews them for magical purposes (cf. LXX pharmaka, drug). The term is used in Micah 5:12 for some such material as drugs or herbs used superstitiously to produce magical effects."

g. Or one who conjures up spells: This is literally, "A charmer of charms" and refers to those who cast spells or charms for good or evil upon others with spiritual powers apart from God.

i. It is a glorious thing to bless another in the name of the LORD; or even to pray to God against the evil of another person. But it is always and forever wrong to use demonic, dark, pagan, or occultic powers to cast spells or charms.

h. Or a medium: The idea is of someone who "stands between" the physical world and the psychic world; they channel knowledge from the psychic world into the physical world.

i. Thompson notes that the medium: "Spoke from within a person (Leviticus 20:27) with a twittering voice (Isaiah 29:4). Those who practiced this art called up the departed from the realm of the dead, or rather, professed to do so."

ii. Those who practice such powers are really among us. In May of 1990, after a man died in the City of Industry, his corpse remained at the home of a spirit medium that had convinced his family that he could revive them man. Friday, LA County coroner's investigators picked up the decomposing body at the home of the family. The unidentified medium apparently gave the corpse back after being unable to revive the deceased.

i. Or a spiritist: Literally, this word refers to the "knowing ones" - those who claim unique occultic or psychic knowledge and powers - such as those on the many psychic hotlines that one can pay to call. Again, a Christian has no business participating or approving of any of these practices, because either they are money-grubbing frauds (at best!), or worse, they gain their knowledge from satanic, demonic, spiritual sources.

j. Or one who calls up the dead: This refers to the practice of necromancy, which is the conjuring up or the contacting of the dead.

i. This refers to "One who investigates, looks into, and seeks information from the dead." (Kalland) This is much on the increase in our culture; "The proportion of adults who say they have been in touch with the dead has risen from 27% to 42% during the past 11 years. Close to 20 million Americans now report mystical experiences." (McDowell, 1989)

2. (12-14) Why rejection of all these occultic actions is commanded.

For all who do these things are an abomination to the LORD, and because of these abominations the LORD your God drives them out from before you. You shall be blameless before the LORD your God. For these nations which you will dispossess listened to soothsayers and diviners; but as for you, the LORD your God has not appointed such for you.

a. For all who do these things are an abomination to the LORD: God did not take these occultic actions lightly then, nor does He now. It is consorting with the power of darkness, and always to be rejected by Christians.

i. Our culture is becoming more and more accepting of these occultic themes and practices, while it is becoming more and more intolerant of Biblical Christianity. In 1991, a ninth grade Junior High Student in Dickson, Tennessee, sued the school board because his teacher wouldn't accept a research paper written on the life of Jesus. Students were allowed to write on topics such as the occult, reincarnation and spiritualism, and the teacher originally only said that the topics must be "decent." The student was given a zero on her paper when the topic was declared unacceptable (from an August, 1991 news report).

ii. "It may be pertinent to comment that in our own day, when spiritualism, astrology, teacup reading and the like are widely practiced, these injunctions given to ancient Israel have a particular relevance. Not only is it impossible to discover the future by such practices, but the practices themselves are forbidden by God to men who call themselves members of the covenant family." (Thompson)

b. Because of these abominations the LORD your God drives them out from before you: God's judgment was upon the Canaanites because of these occultic practices, and if Israel took up the same occultic practices, they could expect the judgment of God to also.

i. Yes, the Canaanites were sex-worshippers (in their service of the goddess Ashtaroth); and yes, they were money and success worshippers (in their service of the god Baal). But other peoples given over to sex and greed haven't been judged as severely. What made the Canaanites particularly ripe for judgment was their occultic practices, practices the people of God were strictly forbidden to imitate.

c. You shall be blameless: more than being a general call to a holy walk, this is a solemn warning to keep from any involvement with these detestable practices of the occult. The LORD your God has not appointed such for you!

i. We are to be blameless in regard to such things, even as the Ephesian Christians, who destroyed all things that marked the occult in their lives (Acts 19:19-20). This is why it is dangerous for people to seek or approve of the occult, even if they don't really believe it - even if they just kind of think it is "cool."

ii. For example, rock singer Ozzy Osbourne says that his satanic image is all an act. "We wrote a couple of songs about black magic, so what? I hammed it up, but I'm not the devil. I don't put curses on people." But in the same interview, Osbourne refers to "the him," who is a "malevolent voice in his head that transmits destructive and self-loathing messages." Osbourne said of this voice inside him, "He's there all the time . . . I've always had a haunted head." "Innocent" involvement with the occult didn't protect him. Satan doesn't really care if you are a true believer in him or not; just as long as he has you.

3. (15-19) The promise of a true Prophet to come.

The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, according to all you desired of the LORD your God in Horeb in the day of the assembly, saying, "Let me not hear again the voice of the LORD my God, nor let me see this great fire anymore, lest I die." And the LORD said to me: "What they have spoken is good. I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him."

a. The LORD your God will raise up for you a Prophet like me: Moses, by inspiration of the Holy Spirit, promised a prophet to come; a prophet that would first be like me - that is, like Moses.

b. From your midst, from your brethren: Like Moses, this Prophet would be from the midst of Israel. This not only meant that He would be an Israelite, but that He would be a "man of the people" - He would be one of them.

c. Him you shall hear: Like Moses, this Prophet would command the attention of the nation. This means both that Israel should listen to this Prophet, and that they would listen to this Prophet.

d. According to all you desired of the LORD you God in Horeb: Like Moses, this Prophet would be a mediator, representing God to the people, and representing the people before God.

e. Will put My words in His mouth: Like Moses, this Prophet would speak God's Word.

f. I will require it of him: Like Moses, this Prophet's message would only be rejected at a great penalty.

g. I will raise up for them a Prophet: People looked for this Prophet in Jesus' day (John 6:14, 7:40) and some thought that John the Baptist might be this Prophet (John 1:19-21). But the New Testament plainly tells us that Jesus is this Prophet (Acts 3:19-26, Acts 7:37).

4. (20-22) The penalty for a false prophet.

"But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die." And if you say in your heart, "How shall we know the word which the LORD has not spoken?"; when a prophet speaks in the name of the LORD, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him.

a. But the prophet who presumes to speak a word in My name: There are those who would presume to speak a word in God's name. Therefore we must always, always, guard against presumption when we say, "The LORD told me."

i. "The difference was that, whereas the true prophet spoke for God, the false prophet spoke presumptuously, i.e. he blurted out personal opinions for which there was no backing from Yahweh." (Thompson)

b. Which I have not commanded him to speak: Some may genuinely hear from the LORD, but it is not a word that He has commanded him to speak. Just because God tells us something doesn't mean we should tell others.

c. Or speaks in the name of other gods: Obviously, those who presumed to "prophecy" in the name of Baal or Ashtoreth, or any number of the other false gods of the Canaanites were false prophets.

d. That prophet shall die: Simply stated, the penalty for false prophets was death. Presumptuous speaking in the name of the LORD, disobedient speaking in the name of the LORD, and speaking in the name of false gods was simply never to be tolerated in Israel.

e. How shall we know: It is easy to tell if a prophet speaks in the name of Baal or Ashtoreth; but how can one know if a prophet speaking in the name of the LORD is speaking presumptuously or disobediently? Simply by their accuracy.

f. If the thing does not happen or come to pass, that is the thing which the LORD has not spoken: If a prophet says, "Thus says the LORD," claiming that something will happen, and it does not happen, then that prophet must be held accountable for that false prophecy - and we are no longer to regard that person as a prophet.

i. Not too long ago there was a great emphasis on the "prophets" in some Christian circles, and many would prophesy that something would happen - and it did not. However, those people excused their false prophesies by saying they were "learning" and "experimenting" and "under grace," therefore, we should not regard them as false prophets.

ii. While it is true that one may need to learn how to flow in the gifts of the Holy Spirit, no one should say something is from God unless they are assured that it is - and if they are wrong, then their own discernment and ability to hear from God are rightly called into question.

iii. Besides, if prophets were held to this standard under the Old Covenant, are we to have a lesser standard under the New Covenant? Is there more of an outpouring of the Holy Spirit now, or less? Under the New Covenant, are we more intimately guided by God, or less? It is true we are under grace, so we no longer stone false prophets - yet, we shouldn't respect them or give them the title or position of "prophet" if they are false prophets.

iv. Instead, the New Testament says all prophecy - any time someone says, "The LORD told me" - all prophecy should be judged: Let two or three prophets speak, and let the others judge (1 Corinthians 14:29; see also 1 John 4:1). It is far better to be humble and say, "I think the LORD may have said to me" instead of being too confident in one's ability to hear from the LORD.

v. Tom Stipe, in the foreword to Counterfeit Revival, speaks powerfully about the problem of false prophets in the church:

After only a couple of years, the prophets seemed to be speaking to just about everyone on just about everything. Hundreds of . . . members received the 'gift' of prophecy and began plying their trade among both leaders and parishioners. People began carrying around little notebooks filled with predictions that had been delivered to them by the prophets and seers. They flocked to the prophecy conferences that had begun to spring up everywhere. The notebook crowd would rush forward in hopes of being selected to receive more prophecies to add to their prophetic diaries.

Not long after 'prophecy du jour' became the primary source of direction, a trail of devastated believers began to line up outside our pastoral counseling offices. Young people promised teen success and stardom through prophecy were left picking up the pieces of their shattered hopes because God had apparently gone back on His promises. Leaders were deluged by angry church members who had received prophecies about the great ministries they would have but had been frustrated by local church leaders who failed to recognize and 'facilitate' their 'new anointing.'

After a steady diet of the prophetic, some people were rapidly becoming biblically illiterate, choosing a 'dial-a-prophet' style of Christian living rather than studying God's Word. Many were left to continually live from one prophetic 'fix' to the next, their hope always in danger of failing because God's voice was so specific in pronouncement, yet so elusive in fulfillment. Possessing a prophet's phone number was like having a storehouse of treasured guidance. Little clutched notebooks replaced Bibles as the preferred reading material during church services.

vi. We must always guard against letting an emphasis on the "prophetic" overshadow a simple emphasis on God's Word: The prophet who has a dream, let him tell a dream; And he who has My word, let him speak My word faithfully. What is the chaff to the wheat?" says the LORD. (Jeremiah 23:28)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 18:11

DEUTERONOMY 18:10-22 —How can false prophets be distinguished from true prophets?

PROBLEM: The Bible contains many prophecies which it calls upon us to believe because they come from God. However, the Bible also acknowledges the existence of false prophets ( Matt. 7:15 ). Indeed, many religions and cults claim to have prophets. Hence, the Bible exhorts believers to “test” those who claim to be prophets ( 1 John 4:1-3 ). But what is the difference between a false prophet and a true prophet of God?

SOLUTION: There are many tests for a false prophet. Several of them are listed in these very passages. Put in question form, the tests are:   

1. Do they ever give false prophecies? ( Deut. 18:21-22 )   

2. Do they contact departed spirits? ( Deut. 18:11 )   

3. Do they use means of divination? ( Deut. 18:11 )   

4. Do they involve mediums or witches? ( Deut. 18:10 )   

5. Do they follow false gods or idols? ( Ex. 20:3-4 ; Deut. 13:3 )   

6. Do they deny the deity of Jesus Christ? ( Col. 2:8-9 )   

7. Do they deny the humanity of Jesus Christ? ( 1 John 4:1-2 )   

8. Do their prophecies shift the focus off Jesus Christ? ( Rev. 19:10 )    9. Do they advocate abstaining from certain foods and meats for spiritual reasons?   

( 1 Tim. 4:3-4 )   

10. Do they deprecate or deny the need for marriage? ( 1 Tim. 4:3 )   

11. Do they promote immorality? ( Jude 7 )   

12. Do they encourage legalistic self-denial? ( Col. 2:16-23 )   

(See Geisler and Nix, A General Introduction to the Bible, Moody Press, 1986, 241-42.)

A positive answer to any of this is an indication that the prophet is not speaking for God. God does not speak or encourage anything that is contrary to His character and commands. And most certainly the God of truth does not give false prophecies.

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 18 (Chapter Introduction)

Overview

Deu 18:1, The LORD is the priests and Levites’ inheritance; Deu 18:3, The priests’ due; Deu 18:6, The Levites’ portion; Deu 18:9, The abominations of the nations are to be avoided; Deu 18:15, Christ the Prophet is to be heard; Deu 18:20, The presumptuous prophet is to die.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 18 (Chapter Introduction)

CHAPTER 18

The Lord is the priests’ and Levites’ inheritance. Deu 18:1,2 . Their due from the people, Deu 18:3-5 . A Levite’ s portion that came to serve voluntarily, Deu 18:6-8 . All unlawful arts prohibited, Deu 18:9-14 . Christ is promised, whom they must hearken to, Deu 18:15-19 . False prophets threatened, Deu 18:20 . The mark of a false prophet, Deu 18:21,22 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 18 (Chapter Introduction)

(Deu 18:1-8) A provision respecting Levites.

(Deu 18:9-14) The abominations of the Canaanites to be avoided.

(Deu 18:15-22) Christ the great Prophet.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 18 (Chapter Introduction)

In this chapter, I. The rights and revenues of the church are settled, and rules given concerning the Levites' ministration and maintenance (Deu 18:1-8). II. The caution against the idolatrous abominable customs of the heathen is repeated (Deu 18:9-14). III. A promise is given them of the spirit of prophecy to continue among them, and to centre at last in Christ the great prophet (Deu 18:15-18). IV. Wrath threatened against those that despise prophecy (Deu 18:19) or counterfeit it (Deu 18:20), and a rule given for the trial of it (Deu 18:21, Deu 18:22).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 18 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 18

This chapter gives an account of the provision made for the priests and Levites, with the reason of it, Deu 18:1, of allowance of a country Levite to minister at Jerusalem, and take his portion with the rest, Deu 18:6, and of several persons of bad practices not to be suffered among the people of Israel, Deu 18:9, and of an extraordinary prophet that should be raised up among them, to whom they should hearken, or it would be the worse for them, Deu 18:15, but a false prophet was to be put to death, of whom a sign is given by which he might be known, Deu 18:20.