mh_parser/vol_split/5 - Deuteronomy/Chapter 18.xml

<div2 id="Deu.xix" n="xix" next="Deu.xx" prev="Deu.xviii" progress="89.72%" title="Chapter XVIII">
<h2 id="Deu.xix-p0.1">D E U T E R O N O M Y</h2>
<h3 id="Deu.xix-p0.2">CHAP. XVIII.</h3>
<p class="intro" id="Deu.xix-p1">In this chapter, I. The rights and revenues of the
church are settled, and rules given concerning the Levites'
ministration and maintenance, <scripRef id="Deu.xix-p1.1" osisRef="Bible:Deut.18.1-Deut.18.8" parsed="|Deut|18|1|18|8" passage="De 18:1-8">ver.
1-8</scripRef>. II. The caution against the idolatrous abominable
customs of the heathen is repeated, <scripRef id="Deu.xix-p1.2" osisRef="Bible:Deut.18.9-Deut.18.14" parsed="|Deut|18|9|18|14" passage="De 18:9-14">ver. 9-14</scripRef>. 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, <scripRef id="Deu.xix-p1.3" osisRef="Bible:Deut.18.15-Deut.18.18" parsed="|Deut|18|15|18|18" passage="De 18:15-18">ver. 15-18</scripRef>. IV. Wrath threatened against
those that despise prophecy (<scripRef id="Deu.xix-p1.4" osisRef="Bible:Deut.18.19" parsed="|Deut|18|19|0|0" passage="De 18:19">ver.
19</scripRef>) or counterfeit it (<scripRef id="Deu.xix-p1.5" osisRef="Bible:Deut.18.20" parsed="|Deut|18|20|0|0" passage="De 18:20">ver.
20</scripRef>), and a rule given for the trial of it, <scripRef id="Deu.xix-p1.6" osisRef="Bible:Deut.18.21-Deut.18.22" parsed="|Deut|18|21|18|22" passage="De 18:21,22">ver. 21, 22</scripRef>.</p>
<scripCom id="Deu.xix-p1.7" osisRef="Bible:Deut.18" parsed="|Deut|18|0|0|0" passage="De 18" type="Commentary"/>
<scripCom id="Deu.xix-p1.8" osisRef="Bible:Deut.18.1-Deut.18.8" parsed="|Deut|18|1|18|8" passage="De 18:1-8" type="Commentary"/><div class="Commentary" id="Bible:Deut.18.1-Deut.18.8">
<h4 id="Deu.xix-p1.9">Maintenance of the Levites. (<span class="smallcaps" id="Deu.xix-p1.10">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xix-p2">1 The priests the Levites, <i>and</i> all the
tribe of Levi, shall have no part nor inheritance with Israel: they
shall eat the offerings of the <span class="smallcaps" id="Deu.xix-p2.1">Lord</span>
made by fire, and his inheritance.   2 Therefore shall they
have no inheritance among their brethren: the <span class="smallcaps" id="Deu.xix-p2.2">Lord</span> <i>is</i> their inheritance, as he hath
said unto them.   3 And this shall be the priest's due from
the people, from them that offer a sacrifice, whether <i>it be</i>
ox or sheep; and they shall give unto the priest the shoulder, and
the two cheeks, and the maw.   4 The firstfruits <i>also</i>
of thy corn, of thy wine, and of thine oil, and the first of the
fleece of thy sheep, shalt thou give him.   5 For the <span class="smallcaps" id="Deu.xix-p2.3">Lord</span> thy God hath chosen him out of all
thy tribes, to stand to minister in the name of the <span class="smallcaps" id="Deu.xix-p2.4">Lord</span>, him and his sons for ever.   6 And if
a Levite come from any of thy gates out of all Israel, where he
sojourned, and come with all the desire of his mind unto the place
which the <span class="smallcaps" id="Deu.xix-p2.5">Lord</span> shall choose;  
7 Then he shall minister in the name of the <span class="smallcaps" id="Deu.xix-p2.6">Lord</span> his God, as all his brethren the Levites
<i>do,</i> which stand there before the <span class="smallcaps" id="Deu.xix-p2.7">Lord</span>.   8 They shall have like portions to
eat, beside that which cometh of the sale of his patrimony.</p>
<p class="indent" id="Deu.xix-p3">Magistracy and ministry are two divine
institutions of admirable use for the support and advancement of
the <i>kingdom of God among men.</i> Laws concerning the former we
had in the close of the foregoing chapter, directions are in this
given concerning the latter. Land-marks are here set between the
estates of the priests and those of the people.</p>
<p class="indent" id="Deu.xix-p4">I. Care is taken that the priests entangle
not themselves with the affairs of this life, nor enrich themselves
with the wealth of this world; they have better things to mind.
They <i>shall have no part nor inheritance with Israel,</i> that
is, no share either in the spoils taken in war or in the land that
was to be divided by lot, <scripRef id="Deu.xix-p4.1" osisRef="Bible:Deut.18.1" parsed="|Deut|18|1|0|0" passage="De 18:1"><i>v.</i>
1</scripRef>. Their warfare and husbandry are both spiritual, and
enough to fill their hands both with work and profit and to content
them. <i>The Lord is their inheritance,</i> <scripRef id="Deu.xix-p4.2" osisRef="Bible:Deut.18.2" parsed="|Deut|18|2|0|0" passage="De 18:2"><i>v.</i> 2</scripRef>. Note, Those that have God for
their inheritance, according to the new covenant, should not be
greedy of great things in the world, neither gripe what they have
nor grasp at more, but look upon all present things with the
indifference which becomes those that believe God to be
all-sufficient.</p>
<p class="indent" id="Deu.xix-p5">II. Care is likewise taken that they want
not any of the comforts and conveniences of this life. Though God,
who is a Spirit, is their inheritance, it does not therefore follow
that they must live upon the air; no,</p>
<p class="indent" id="Deu.xix-p6">1. The people must provide for them. They
must have their <i>due from the people,</i> <scripRef id="Deu.xix-p6.1" osisRef="Bible:Deut.18.3" parsed="|Deut|18|3|0|0" passage="De 18:3"><i>v.</i> 3</scripRef>. Their maintenance must not depend
upon the generosity of the people, but they must be by law entitled
to it. He that is taught in the word ought in justice to
communicate to him that teaches him; and he that has the benefit of
solemn religious assemblies ought to contribute to the comfortable
support of those that preside in such assemblies. (1.) The priests
who in their courses served at the altar had their share of the
sacrifices, namely, the peace-offerings, that were brought while
they were in waiting: besides the breast and shoulder, which were
appointed them before (<scripRef id="Deu.xix-p6.2" osisRef="Bible:Lev.7.32-Lev.7.34" parsed="|Lev|7|32|7|34" passage="Le 7:32-34">Lev. vii.
32-34</scripRef>), the cheeks and maw are here ordered to be given
them; so far was the law from diminishing what was already granted
that it gave them an augmentation (2.) The first-fruits which arose
within such a precinct were brought in, as it should seem, to the
priests that resided among them, for their maintenance in the
country; the first of their corn and wine for food, and the first
of their fleece for clothing (<scripRef id="Deu.xix-p6.3" osisRef="Bible:Deut.18.4" parsed="|Deut|18|4|0|0" passage="De 18:4"><i>v.</i>
4</scripRef>); for the priests who were employed to teach others
ought themselves to learn, having food and raiment, to be therewith
content. The first-fruits were devoted to God, and he constituted
the priests his receivers; and if God reckons what is, in general,
given to the poor, lent to him, to be repaid with interest, much
more what is, in particular, given to the poor, lent to him, to be
repaid with interest, much more what is, in particular, given to
poor ministers. There is a good reason given for this constant
charge upon their estates (<scripRef id="Deu.xix-p6.4" osisRef="Bible:Deut.18.5" parsed="|Deut|18|5|0|0" passage="De 18:5"><i>v.</i>
5</scripRef>), because the Levites were <i>chosen of God,</i> and
his choice must be owned and countenanced, and those honoured by us
whom he honours; and <i>because they stood to minister,</i> and
ought to be recompensed for their attendance and labour, especially
since it was <i>in the name of the Lord,</i> by his warrant, in his
service, and for his praise, and this charge entailed upon their
seed for ever; those who were thus engaged and thus employed ought
to have all due encouragement given them, as some of the most
needful useful members of their commonwealth.</p>
<p class="indent" id="Deu.xix-p7">2. The priests must not themselves stand in
one another's light. If a priest that by the law was obliged to
serve at the altar only in his turn, and was paid for that, should,
out of his great affection to the sanctuary, devote himself to a
constant attendance there, and quit the ease and pleasure of the
city in which he had his lot for the satisfaction of serving the
altar, the priests whose turn it was to attend must admit him both
to join in the work and to share in the wages, and not grudge him
either the honour of the one or the profit of the other, though it
might seem to break in upon them, <scripRef id="Deu.xix-p7.1" osisRef="Bible:Deut.18.6-Deut.18.8" parsed="|Deut|18|6|18|8" passage="De 18:6-8"><i>v.</i> 6-8</scripRef>. Note, A hearty pious zeal to
serve God and his church, though it may a little encroach upon a
settled order, and there may be somewhat in it that looks
irregular, yet ought to be gratified and not discouraged. He that
appears to have a hearty affection to the sanctuary, and loves
dearly to be employed in the service of it, <i>in God's name let
him minister;</i> he shall be as welcome to God as the Levites
whose course it was to minister, and should be so to them. The
settling of the courses was intended rather to secure those to the
work that were not willing to do so much than to exclude any that
were willing to do more. And he that thus serves as a volunteer
shall have as good pay as the pressed men, <i>besides that which
comes of the sale of his patrimony.</i> The church of Rome obliges
those who leave their estates to go into a monastery to bring the
produce of their estates with them into the common stock of the
monastery, for gain is their godliness; but here it is ordered that
the pious devotee should reserve to himself the produce of his
patrimony, for religion and the ministry were never appointed of
God, however they have been abused by men, to serve a secular
interest.</p>
</div><scripCom id="Deu.xix-p7.2" osisRef="Bible:Deut.18.9-Deut.18.14" parsed="|Deut|18|9|18|14" passage="De 18:9-14" type="Commentary"/><div class="Commentary" id="Bible:Deut.18.9-Deut.18.14">
<h4 id="Deu.xix-p7.3">Idolatrous Customs of the
Canaanites. (<span class="smallcaps" id="Deu.xix-p7.4">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xix-p8">9 When thou art come into the land which the
<span class="smallcaps" id="Deu.xix-p8.1">Lord</span> thy God giveth thee, thou shalt
not learn to do after the abominations of those nations.   10
There shall not be found among you <i>any one</i> that maketh his
son or his daughter to pass through the fire, <i>or</i> that useth
divination, <i>or</i> an observer of times, or an enchanter, or a
witch,   11 Or a charmer, or a consulter with familiar
spirits, or a wizard, or a necromancer.   12 For all that do
these things <i>are</i> an abomination unto the <span class="smallcaps" id="Deu.xix-p8.2">Lord</span>: and because of these abominations the
<span class="smallcaps" id="Deu.xix-p8.3">Lord</span> thy God doth drive them out
from before thee.   13 Thou shalt be perfect with the <span class="smallcaps" id="Deu.xix-p8.4">Lord</span> thy God.   14 For these nations,
which thou shalt possess, hearkened unto observers of times, and
unto diviners: but as for thee, the <span class="smallcaps" id="Deu.xix-p8.5">Lord</span> thy God hath not suffered thee so <i>to
do.</i></p>
<p class="indent" id="Deu.xix-p9">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, <scripRef id="Deu.xix-p9.1" osisRef="Bible:Deut.18.9" parsed="|Deut|18|9|0|0" passage="De 18:9"><i>v.</i>
9</scripRef>.</p>
<p class="indent" id="Deu.xix-p10">I. Some particulars are specified; as, 1.
The consecrating of their children to Moloch, an idol that
represented the sun, by making them to <i>pass through the
fire,</i> and sometimes consuming them as sacrifices in the fire,
<scripRef id="Deu.xix-p10.1" osisRef="Bible:Deut.18.10" parsed="|Deut|18|10|0|0" passage="De 18:10"><i>v.</i> 10</scripRef>. See the law
against this before, <scripRef id="Deu.xix-p10.2" osisRef="Bible:Lev.18.21" parsed="|Lev|18|21|0|0" passage="Le 18:21">Lev. xviii.
21</scripRef>. 2. Using arts of divination, to get the unnecessary
knowledge of things to come, <i>enchantments, witchcrafts, charms,
&amp;c.,</i> 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, <scripRef id="Deu.xix-p10.3" osisRef="Bible:Deut.18.10-Deut.18.11" parsed="|Deut|18|10|18|11" passage="De 18:10,11"><i>v.</i> 10, 11</scripRef>. 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 <i>rulers of the darkness of this world.</i>
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.</p>
<p class="indent" id="Deu.xix-p11">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, <scripRef id="Deu.xix-p11.1" osisRef="Bible:Deut.18.12" parsed="|Deut|18|12|0|0" passage="De 18:12"><i>v.</i> 12</scripRef>. 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 <i>better taught,</i> <scripRef id="Deu.xix-p11.2" osisRef="Bible:Deut.18.13-Deut.18.14" parsed="|Deut|18|13|18|14" passage="De 18:13,14"><i>v.</i> 13, 14</scripRef>. It is an argument like
that of the apostle against Christians walking as the Gentiles
walked (<scripRef id="Deu.xix-p11.3" osisRef="Bible:Eph.4.17-Eph.4.18 Bible:Eph.4.20" parsed="|Eph|4|17|4|18;|Eph|4|20|0|0" passage="Eph 4:17,18,20">Eph. iv. 17, 18,
20</scripRef>): <i>You have not so learned Christ.</i> "It is true
these nations, whom God <i>gave up to their own hearts' lusts, and
suffered to walk in their own ways</i> (<scripRef id="Deu.xix-p11.4" osisRef="Bible:Acts.14.16" parsed="|Acts|14|16|0|0" passage="Ac 14:16">Acts xiv. 16</scripRef>), did thus corrupt themselves;
but thou art not thus abandoned by the grace of God: <i>the Lord
thy God had not suffered thee to do so;</i> 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 <i>perfect with the Lord thy God,</i>" 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.</p>
</div><scripCom id="Deu.xix-p11.5" osisRef="Bible:Deut.18" parsed="|Deut|18|0|0|0" passage="De 18" type="Commentary"/>
<scripCom id="Deu.xix-p11.6" osisRef="Bible:Deut.18.15-Deut.18.22" parsed="|Deut|18|15|18|22" passage="De 18:15-22" type="Commentary"/><div class="Commentary" id="Bible:Deut.18.15-Deut.18.22">
<h4 id="Deu.xix-p11.7">The Great Prophet; False
Prophets. (<span class="smallcaps" id="Deu.xix-p11.8">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xix-p12">15 The <span class="smallcaps" id="Deu.xix-p12.1">Lord</span> thy
God will raise up unto thee a Prophet from the midst of thee, of
thy brethren, like unto me; unto him ye shall hearken;   16
According to all that thou desiredst of the <span class="smallcaps" id="Deu.xix-p12.2">Lord</span> thy God in Horeb in the day of the
assembly, saying, Let me not hear again the voice of the <span class="smallcaps" id="Deu.xix-p12.3">Lord</span> my God, neither let me see this great
fire any more, that I die not.   17 And the <span class="smallcaps" id="Deu.xix-p12.4">Lord</span> said unto me, They have well <i>spoken
that</i> which they have spoken.   18 I will raise them up a
Prophet from among their brethren, like unto thee, and will put my
words in his mouth; and he shall speak unto them all that I shall
command him.   19 And it shall come to pass, <i>that</i>
whosoever will not hearken unto my words which he shall speak in my
name, I will require <i>it</i> of him.   20 But the prophet,
which shall presume to speak a word in my name, which I have not
commanded him to speak, or that shall speak in the name of other
gods, even that prophet shall die.   21 And if thou say in
thine heart, How shall we know the word which the <span class="smallcaps" id="Deu.xix-p12.5">Lord</span> hath not spoken?   22 When a prophet
speaketh in the name of the <span class="smallcaps" id="Deu.xix-p12.6">Lord</span>, if
the thing follow not, nor come to pass, that <i>is</i> the thing
which the <span class="smallcaps" id="Deu.xix-p12.7">Lord</span> hath not spoken,
<i>but</i> the prophet hath spoken it presumptuously: thou shalt
not be afraid of him.</p>
<p class="indent" id="Deu.xix-p13">Here is, I. The promise of the great
prophet, with a command to receive him, and hearken to him.
Now,</p>
<p class="indent" id="Deu.xix-p14">1. Some think it is the promise of a
succession of prophets, that should for many ages be kept up in
Israel. Besides the priests and Levites, their ordinary ministers,
whose office it was to teach Jacob God's law, they should have
prophets, extraordinary ministers, to reprove them for their
faults, remind them of their duty, and foretel things to come,
judgments for warning and deliverances for their comfort. Having
these prophets, (1.) They need not use divinations, nor consult
with familiar spirits, for they might enquire of God's prophets
even concerning their private affairs, as Saul did when he was in
quest of his father's asses, <scripRef id="Deu.xix-p14.1" osisRef="Bible:1Sam.9.6" parsed="|1Sam|9|6|0|0" passage="1Sa 9:6">1 Sam. ix.
6</scripRef>. (2.) They could not miss the way of their duty
through ignorance or mistake, nor differ in their opinions about
it, having prophets among them, whom, in every difficult doubtful
case, they might advise with and appeal to. These prophets were
like unto Moses in some respects, though far inferior to him,
<scripRef id="Deu.xix-p14.2" osisRef="Bible:Deut.34.10" parsed="|Deut|34|10|0|0" passage="De 34:10">Deut. xxxiv. 10</scripRef>.</p>
<p class="indent" id="Deu.xix-p15">2. Whether a succession of prophets be
included in this promise or not, we are sure that it is primarily
intended as a promise of Christ, and it is the clearest promise of
him that is in all the law of Moses. It is expressly applied to our
Lord Jesus as the Messiah promised (<scripRef id="Deu.xix-p15.1" osisRef="Bible:Acts.3.22 Bible:Acts.7.37" parsed="|Acts|3|22|0|0;|Acts|7|37|0|0" passage="Ac 3:22,7:37">Acts iii. 22; vii. 37</scripRef>), and the people
had an eye to this promise when they said concerning him, <i>This
is of a truth that prophet that should come into the world</i>
(<scripRef id="Deu.xix-p15.2" osisRef="Bible:John.6.14" parsed="|John|6|14|0|0" passage="Joh 6:14">John vi. 14</scripRef>); and it was
his Spirit that spoke in all the other prophets, <scripRef id="Deu.xix-p15.3" osisRef="Bible:1Pet.1.11" parsed="|1Pet|1|11|0|0" passage="1Pe 1:11">1 Pet. i. 11</scripRef>. Observe,</p>
<p class="indent" id="Deu.xix-p16">(1.) What it is that is here promised
concerning Christ. What God promised Moses at Mount Sinai (which he
relates, <scripRef id="Deu.xix-p16.1" osisRef="Bible:Deut.18.18" parsed="|Deut|18|18|0|0" passage="De 18:18"><i>v.</i> 18</scripRef>), he
promised the people (<scripRef id="Deu.xix-p16.2" osisRef="Bible:Deut.18.15" parsed="|Deut|18|15|0|0" passage="De 18:15"><i>v.</i>
15</scripRef>) in God's name. [1.] That there should come a
prophet, great above all the prophets, by whom God would make known
himself and his will to the children of men more fully and clearly
than ever he had done before. He is the <i>light of the world,</i>
as prophecy was of the Jewish church, <scripRef id="Deu.xix-p16.3" osisRef="Bible:John.8.12" parsed="|John|8|12|0|0" passage="Joh 8:12">John viii. 12</scripRef>. He is the Word, by whom God
speaks to us, <scripRef id="Deu.xix-p16.4" osisRef="Bible:John.1.1 Bible:Heb.1.2" parsed="|John|1|1|0|0;|Heb|1|2|0|0" passage="Joh 1:1,Heb 1:2">John i. 1; Heb.
i. 2</scripRef>. [2.] That God would <i>raise him up from the midst
of them.</i> In his birth he should be one of that nation, should
live among them and be sent to them. In his resurrection he should
be <i>raised up at Jerusalem,</i> and thence his doctrine should go
forth to all the world: thus God, having raised up his Son Christ
Jesus, sent him to bless us. [3.] That he should be like unto
Moses, only as much above him as the other prophets came short of
him. Moses was such a prophet as was a law-giver to Israel and
their deliverer out of Egypt, and so was Christ: he not only
teaches, but rules and saves. Moses was the founder of a new
dispensation by signs and wonders and mighty deeds, and so was
Christ, by which he proved himself a teacher come from God. Was
Moses faithful? So was Christ; Moses as a servant, but Christ as a
Son. [4.] That God would put his words in his mouth, <scripRef id="Deu.xix-p16.5" osisRef="Bible:Deut.18.18" parsed="|Deut|18|18|0|0" passage="De 18:18"><i>v.</i> 18</scripRef>. What messages God had
to send to the children of men he would send them by him, and give
him full instructions what to say and do as a prophet. Hence our
Saviour says, <i>My doctrine is not mine</i> originally, <i>but his
that sent me,</i> <scripRef id="Deu.xix-p16.6" osisRef="Bible:John.7.16" parsed="|John|7|16|0|0" passage="Joh 7:16">John vii.
16</scripRef>. So that this great promise is performed; this
Prophet has come, even Jesus; it is he that should come, and we are
to look for no other.</p>
<p class="indent" id="Deu.xix-p17">(2.) The agreeableness of this designed
dispensation to the people's avowed choice and desire at Mount
Sinai, <scripRef id="Deu.xix-p17.1" osisRef="Bible:Deut.18.16-Deut.18.17" parsed="|Deut|18|16|18|17" passage="De 18:16,17"><i>v.</i> 16, 17</scripRef>.
There God had spoken to them in thunder and lightning, out of the
midst of the fire and thick darkness. Every word made their ears
tingle and their hearts tremble, so that the whole congregation was
ready to die with fear. In this fright, they begged hard that God
would not speak to them in this manner any more (they could not
bear it, it would overwhelm and distract them), but that he would
speak to them by men like themselves, by Moses now, and afterwards
by other prophets like unto him. "Well," says God, "it shall be so;
they shall be spoken to by men, whose <i>terrors shall not make
them afraid;</i>" and, to crown the favour beyond what they were
able to ask or think, in the fulness of time the Word itself was
made flesh, and they saw his glory as of the <i>only-begotten of
the Father,</i> not, as at Mount Sinai, full of majesty and terror,
<i>but full of grace and truth,</i> <scripRef id="Deu.xix-p17.2" osisRef="Bible:John.1.14" parsed="|John|1|14|0|0" passage="Joh 1:14">John i. 14</scripRef>. Thus, in answer to the request of
those who were struck with amazement by the law, God promised the
incarnation of his Son, though we may suppose it far from the
thoughts of those that made that request.</p>
<p class="indent" id="Deu.xix-p18">(3.) A charge and command given to all
people to hear and believe, hear and obey, this great prophet here
promised: <i>Unto him you shall hearken</i> (<scripRef id="Deu.xix-p18.1" osisRef="Bible:Deut.18.15" parsed="|Deut|18|15|0|0" passage="De 18:15"><i>v.</i> 15</scripRef>); and whoever will not hearken
to him shall be surely and severely reckoned with for his contempt
(<scripRef id="Deu.xix-p18.2" osisRef="Bible:Deut.18.19" parsed="|Deut|18|19|0|0" passage="De 18:19"><i>v.</i> 19</scripRef>): <i>I will
require it of him.</i> God himself applied this to our Lord Jesus
in the <i>voice that came out of the excellent glory,</i> <scripRef id="Deu.xix-p18.3" osisRef="Bible:Matt.17.5" parsed="|Matt|17|5|0|0" passage="Mt 17:5">Matt. xvii. 5</scripRef>, <i>Hear you him,</i>
that is, this is he concerning whom it was said by Moses of old,
<i>Unto him you shall hearken;</i> and Moses and Elias then stood
by and assented to it. The sentence here passed on those that
hearken not to this prophet is repeated and ratified in the New
Testament. <i>He that believeth not the Son, the wrath of God
abideth on him,</i> <scripRef id="Deu.xix-p18.4" osisRef="Bible:John.3.36" parsed="|John|3|36|0|0" passage="Joh 3:36">John iii.
36</scripRef>. <i>And how shall we escape if we turn away from him
that speaketh from heaven?</i> <scripRef id="Deu.xix-p18.5" osisRef="Bible:Heb.12.25" parsed="|Heb|12|25|0|0" passage="Heb 12:25">Heb.
xii. 25</scripRef>. The Chaldee paraphrase here reads it, <i>My
Word shall require it of him,</i> which can be no other than a
divine person, Christ the eternal Word, to whom the Father has
committed all judgement, and by whom he will at the last day judge
the world. Whoever turns a deaf ear to Jesus Christ shall find that
it is at his peril; the same that is the prophet is to be his
judge, <scripRef id="Deu.xix-p18.6" osisRef="Bible:John.12.48" parsed="|John|12|48|0|0" passage="Joh 12:48">John xii. 48</scripRef>.</p>
<p class="indent" id="Deu.xix-p19">II. Here is a caution against false
prophets, 1. By way of threatening against the pretenders
themselves, <scripRef id="Deu.xix-p19.1" osisRef="Bible:Deut.18.20" parsed="|Deut|18|20|0|0" passage="De 18:20"><i>v.</i> 20</scripRef>.
Whoever sets up for a prophet, and produces either a commission
from the true God, shall be deemed and adjudged guilty of high
treason against the crown and dignity of the King of kings, and
that traitor shall be put to death (<scripRef id="Deu.xix-p19.2" osisRef="Bible:Deut.18.20" parsed="|Deut|18|20|0|0" passage="De 18:20"><i>v.</i> 20</scripRef>), namely, by the judgment of the
great sanhedrim, which, in process of time, sat at Jerusalem; and
therefore our Saviour says that a prophet could not perish but at
Jerusalem, and lays the blood of the prophets at Jerusalem's door
(<scripRef id="Deu.xix-p19.3" osisRef="Bible:Luke.13.33-Luke.13.34" parsed="|Luke|13|33|13|34" passage="Lu 13:33,34">Luke xiii. 33, 34</scripRef>),
whom therefore God himself would punish; yet <i>there</i> false
prophets were supported. 2. By way of direction to the people, that
they might not be imposed upon by pretenders, of which there were
many, as appears, <scripRef id="Deu.xix-p19.4" osisRef="Bible:Jer.23.25 Bible:Ezek.13.6 Bible:1Kgs.22.6" parsed="|Jer|23|25|0|0;|Ezek|13|6|0|0;|1Kgs|22|6|0|0" passage="Jer 23:25,Eze 13:6,1Ki 22:6">Jer. xxiii. 25; Ezek. xiii. 6; 1
Kings xxii. 6</scripRef>. It is a very proper question which they
are supposed to ask, <scripRef id="Deu.xix-p19.5" osisRef="Bible:Deut.18.21" parsed="|Deut|18|21|0|0" passage="De 18:21"><i>v.</i>
21</scripRef>. Since it is so great a duty to hearken to the true
prophets, and yet there is so much danger of being misled by false
prophets, <i>how shall we know the word which the Lord has not
spoken?</i> By what marks may we discover a cheat? Note, It highly
concerns us to have a right touchstone wherewith to try the word we
hear, that we may know what that word is which the Lord has not
spoken. Whatever is directly repugnant to sense, to the light and
law of nature, and to the plain meaning of the written word, we may
be sure is not that which the Lord has spoken; nor that which gives
countenance and encouragement to sin, or has a manifest tendency to
the destruction of piety or charity: far be it from God that he
should contradict himself. The rule here given in answer to this
enquiry was adapted chiefly to that state, <scripRef id="Deu.xix-p19.6" osisRef="Bible:Deut.18.22" parsed="|Deut|18|22|0|0" passage="De 18:22"><i>v.</i> 22</scripRef>. If there was any cause to
suspect the sincerity of a prophet, let them observe that if he
gave them any sign, or foretold something to come, and the event
was not according to his prediction, they might be sure he was not
sent of God. This does not refer so much to the foretelling of
mercies and judgments (though as to these, and the difference
between the predictions of mercies and judgments, there is a rule
of discerning between truth and falsehood laid down by the prophet,
<scripRef id="Deu.xix-p19.7" osisRef="Bible:Jer.28.8-Jer.28.9" parsed="|Jer|28|8|28|9" passage="Jer 28:8,9">Jer. xxviii. 8, 9</scripRef>), but
rather to the giving of signs on purpose to confirm their mission.
Though the sign did come to pass, yet this would not serve to prove
their mission if they called them to serve other gods; this point
had been already settled, <scripRef id="Deu.xix-p19.8" osisRef="Bible:Deut.13.1-Deut.13.3" parsed="|Deut|13|1|13|3" passage="De 13:1-3">Deut. xiii.
1-3</scripRef>. But, if the sign did not come to pass, this would
serve to disprove their mission. "When Moses cast his rod upon the
ground (it is bishop Patrick's explanation of this), and said it
would become a serpent, if it had not accordingly been turned into
a serpent, Moses had been a false prophet: if, when Elijah called
for fire from heaven to consume the sacrifice, none had come, he
had been no better than the prophets of Baal." Samuel's mission was
proved by this, that <i>God let none of his words fall to the
ground,</i> <scripRef id="Deu.xix-p19.9" osisRef="Bible:1Sam.3.19-1Sam.3.20" parsed="|1Sam|3|19|3|20" passage="1Sa 3:19,20">1 Sam. iii. 19,
20</scripRef>. And by the miracles Christ wrought, especially by
that great sign he gave of his resurrection the third day, which
came to pass as he foretold, it appeared that he was a teacher come
from God. <i>Lastly,</i> They are directed not to be afraid of a
false prophet; that is, not to be afraid of the judgments such a
one might denounce to amuse people and strike terror upon them; nor
to be afraid of executing the law upon him when, upon a strict and
impartial scrutiny, it appeared that he was a false prophet. This
command not to fear a false prophet implies that a true prophet,
who proved his commission by clear and undeniable proofs, was to be
feared, and it was at their peril if they offered him any violence
or put any slight upon him.</p>
</div></div2>