Jesus was a promised prophet

JESUS WAS A PROMISED PROPHET
EDITED BY GLENN PEASE
Acts 3:20-22 20andthat he may send the Messiah, who
has been appointedfor you-even Jesus. 21Heaven
must receive him until the time comes for God to
restore everything, as he promised long ago through
his holy prophets. 22ForMoses said, 'The LORD your
God will raiseup for you a prophet like me from
among your own people; you must listento everything
he tells you.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Greatness OfJesus Christ
Acts 3:22-26
W. Clarkson
These verses may be regardedas attesting the unapproachable greatnessof
the Lord Jesus Christ; they invite us to think -

I. THAT HE WAS LIKE UNTO THE GREATEST OF ALL WHO
PRECEDED HIM, BUT WAS GREATER THAN HE. (Ver. 22.)A greater
Legislatorthan Moses, forhis laws should last as long as time itself; a better
Man, for he was absolutelywithout sin; a worthier Leader, conducting out of
a harder bondage into a truer freedom, unto a land of greaterpromise.
II. THAT HIS RELATION TO MANKIND IS SUCH THAT THE
REFLECTIONOF HIM IS THE RUIN OF OURSELVES. (Ver. 23.) To be
ignorant of some human teachers is to lose a valuable heritage, a precious
treasure, excellentand elevating enjoyment; but to refuse his friendship, to
rejecthis service, is to cut ourselves off from the source of eternal truth, is to
abandon ourselves to the course which ends in spiritual death.
III. THAT HE IS THE ONE GREAT HERO OF SACRED SCRIPTURE.
(For. 24.)"The testimony of Jesus is the spirit of prophecy." Rightly read, "all
the prophets" testified of him, and pointed on to those days in which he lived,
suffered, died, and rose again.
IV. THAT HE BLESSES WHOM HE SERVES WITH THE SUPREME
BLESSING. (Ver. 26.) What would we give to those whom we would fain
serve? Health, fortune, power, fame, human love? Jesus Christ blesses by
"turning awayevery one from his iniquities." What a transcendentblessing is
this! Consider:
1. How much it involves; viz. the removal of the penalty and the powerof sin
from eachindividual soul.
2. How much it implies; viz. the restorationof eachsoul to God (for to fear
him, to love him, and to strive to please him, is the only way to escape from a
state of sin), and entrance upon eternallife (for the sphere of sin is the region
of death, and to be delivered from the former is to enter the kingdom of life,
the life which is spiritual and eternal).
3. By what means it is effected;viz.
(1) by the sacrifice of himself (Hebrews 9:26), and
(2) by attracting us to himself and his service (John 12:32;1 John 3:5, 6).

V. THAT, COMING TO REDEEM THE RACE, HE OFFERS HIS
SALVATION FIRST TO THOSE WHO HAD REJECTEDHIM. (Vers. 25,
26.)They to whom Peterspoke were "the children of the prophets;" but they
had "denied the Holy One and the Just," and "killed the Prince of life." Yet to
those who had so shamefully abused their privileges the apostle said, "To you
first," etc. Jesus came to "callsinners to repentance," to restore those who
had fallen the furthest, to cleanse the most leprous, to raise the spiritually
dead, to win those most utterly estrangedand most bitterly opposedto
himself. So greata Conqueror is he. - C.
Biblical Illustrator
For Mosestruly said unto your fathers, A prophet shall the Lord your God
raise up unto you... like unto me.
Acts 3:22-26
The promised Prophet
R. M. Edgar, M. A.
Note —
I. THE APPROPRIATENESSOF GOD REVEALING HIMSELF
THROUGH A HUMAN BEING. Forman is the Divine image, and hence God
reveals Himself to man through a man, otherwise we could have no knowledge
of God. The office of prophet is the most appropriate way of revealing God's
will. When we carry on this line of thought we are landed in the idea that an
incarnation of God alone could adequatelyconvey to man the mind and
nature of God.
II. A SINGLE PROPHET AFTER THE SIMILITUDE OF MOSES IS TO BE
THE MEDIATOR FOR THE AGES. Now, only one Personanswers this
description, and that is Christ. He is incarnate God. God's Spirit He alone
could take, and through its gift to men in the different ages make them the
channel of Divine revelation(ver. 24). As a matter of fact "the testimony of
Jesus is the spirit of prophecy," and the prophets were His instruments in the

history of the Church. God has spokenin these lastdays by His Son; and the
prophets betweenMoses andChrist were really the inspired messengersofthe
one greatProphet. This is the idea of Peter(1 Peter1:11).
III. THE LIFE AND DEATH OF JESUS, THEREFORE, BECOMETHE
CLIMAX OF DIVINE REVELATION. The previous revelations were but
shadows ofthis. A human history became the embodiment of Divine thoughts,
mercies, and self-sacrifice. The blaze of Divinity that was intolerable at Sinai
becomes not only bearable but entrancing in the face of Jesus Christ. "We
beheld His glory," but it did not scare men as on the holy mount.
IV. DISREGARD OF THE WORDS OF JESUS IS PUNISHABLE BY
DEATH (ver. 23). "If any man love not the Lord Jesus Christ, let him be
anathema." If disobedience to Moses was visitedin many casesby death, how
much more disloyalty to Christ (Hebrews 10:28-31). The gospelhas penalties
of the severestkind for its rejection, as well as bliss beyond compare for its
reception. The alternative is thus clearlyset before us.
(R. M. Edgar, M. A.)
The Prophet like unto Moses
J. Orr, B. D.
Christ and Moses were alike —
I. AS FOUNDERS OF DISPENSATIONS.It was the greatness ofMoses that
he was employed by God in inaugurating a new era in the history of His
kingdom. In this respecthe stoodat the head of the Old Testamentline of
prophets, and in a sense apartfrom them (John 1:17). He had the ordering
and settling of the "house" of God in the form in which it was to last till
Christ came, who "as Son over His own house" would revise its arrangements
and reconstitute it on a better basis (Hebrews 3:2-7). Prophets subsequent to
Moses stoodwithin the lines of economyalready established. They could
enforce and maintain, but while predicting the advent of a new age in which
greatchanges would be wrought, they had no authority to introduce such

changes. It was reservedto Christ to so remodel Mosaic institutions, or
abolish and supersede them, as to place the Church upon a permanent basis,
and adapt it for the reception of the Gentiles.
II. IN THE FREEDOM AND INTERCOURSE THEYENJOYED WITH
GOD. Moses enjoyed, as was necessary, the freestintercourse with heaven.
God spake with him, not in a vision, or dream, or in dark speeches, but
"mouth to mouth" (Numbers 12:6-9), "face to face" (Deuteronomy34:10).
This is made a feature of distinction betweenMoses andthe later prophets. In
Christ this peculiarity appears in a higher form. Intercourse with the Father
reaches the highest degree of closenessand intimacy (John 14:10). Christ's
insight into the Father's will was perfect(John 5:20, 21), His communion
habitual and uninterrupted.
III. AS MEDIATING BETWEEN THE PEOPLE AND GOD. These points
involve others. There was resemblance —
1. In the degree ofauthority with which they were clothed, and in the mighty
signs which authenticatedtheir mission.
2. In the fulness and grandeur of their revelations.
3. In the severe penalties attaching to disobedience to their words
(Deuteronomy 18:19;Hebrews 2:1-5; Hebrews 10:28, 29).
(J. Orr, B. D.)
The resemblance betweenChrist and Moses
W. Denton, M. A.
As Moses was born in a strange land, so was Christ born in a world and
country which knew Him not, in a city which rejectedHim. To preserve His
life Moseswas laid in an ark of bulrushes, as Christ's life was preservedby
the lowliness ofthe mangerin which He lay. Both were of the house of Israel,
and children, the one of a priestly, the other of the royal race. The jealousyof
Pharoahput the life of Moses in jeopardy as soonas He was born, as Herod

sought the life of Christ because of the same jealous fear, whilst both kings
ordered the male children to be slain in order to preserve the stability of their
respective thrones. Both were mediators betweenGod and a sinful people, and
as Moses pleadedfor the children of Israel, so does Christ for mankind. Both
Moses andChrist were legislators ofGod's people, the former for those under
the old covenant, the latter for those under the new. As Moses ledthe people
from slavery into the land promised to their fathers, so did Christ deliver His
people out of the powerof Satanand go before them into heaven. Both Moses
and Christ proved the truth of their mission by miracles and signs. As Moses
sent forth the twelve to survey the land and encouragedthe people to
persevere and to enter into Canaan, so did Christ send forth the twelve to
teachthe people by what means they might take possessionofthe spiritual
Canaan.
(W. Denton, M. A.)
Reasonsfor repentance
W. Hudson.
Peterurged the Jews to repent because —
I. THEY BELIEVED THE PROPHETS. Thoseprophets had told of the
Messiahand His claims, and in those prophets they professedto believe. But
they had rejectedChrist, and hence the necessityaccording to their own
beliefs of repentance. This appeal is a pertinent one to-day.
II. THEY ALREADY CLAIMED RELIGIOUS PRIVILEGES (ver. 25).
Hence their guilt in rejecting Christ. Abraham, the patriarchs and prophets
had all been believers, and the blessings of the covenant could be attained only
by faith. But faith implied repentance. How many value their privileges under
the Christian dispensation, and yet live in sin! But these privileges call them to
repentance.
III. GOD HAD CROWNEDALL THEIR FORMER PRIVILEGES BY
SENDING JESUS.Yet they had rejectedHim. So now —

IV. WITHOUT REPENTANCE THEYMUST REMAIN IN A STATE OF
DEPRAVITY. They would not be "turned from their iniquities." Those who
do not repent and receive Christ remain among the enemies of Godand in the
bond of iniquity.
V. WITHOUT REPENTANCE THEYMUST BE EXCLUDED FROM THE
PEOPLE OF GOD (ver. 23).
(W. Hudson.)
Ellicott's Commentary for English Readers
(22) ForMoses truly said unto the fathers.—Better, ForMosesindeed said,
the word being one of the common conjunctions, and not the adverb which
means “truthfully.” The appeal is made to Moses in his two-fold characteras
lawgiverand prophet. As the words stand, takenwith their context, they seem
to point to the appearance ofa successionoftrue prophets as contrastedwith
the diviners of Deuteronomy18:14; and, even with St. Peter’s interpretation
before us, we may well admit those prophets as primary and partial
fulfilments of them. But the words had naturally fixed the minds of men on
the coming of some one great prophet who should excelall others, and we find
traces of that expectationin the question put to the Baptist, “Art thou the
prophet?” (John 1:21; John 1:25.) None that came betweenMoses andJesus
had been “like unto the former,” as marking a new epoch, the channel of a
new revelation, the giver of a new law.
In all things whatsoeverhe shall say unto you.—The words are inserted by St.
Peteras a parenthesis in the actual quotation, and suggestthe thought of a
quotation from memory.
BensonCommentary

Acts 3:22-23. ForMoses — The first of these prophets, whose writings have
come down to us; truly said unto the fathers — In his early days; A prophet
shall the Lord raise up unto you — Namely, in after times; of your brethren
— Of the posterity of Jacob;(see the note on Deuteronomy 18:15;) like unto
me — And that in many particulars. Mosesinstituted the JewishChurch:
Christ instituted the Christian. With the prophesying of Moses wassoon
joined the effect, the deliverance of Israelfrom Egypt: with the prophesying of
Christ, that grand effect, the deliverance of his people from sin and death.
Those who could not bear the voice of God, yet desired to hear that of Moses:
much more do those who are weariedwith the law, desire to hear the voice of
Christ. Moses spaketo the people all and only those things which God
commanded him: so did Christ. Some other instances ofsimilarity between
Moses andJesus, mentioned by the late Mr. Fletcher, in his letters to Dr.
Priestley, are as follows:“Was the son of Amram saved in his infancy from
the cruelty of a jealous tyrant, who had doomed him to die with a multitude of
other children? So was the son of Mary. Was Moses the lawgiverof the Jews?
So is Christ the legislatorofthe Christians. Was Moses remarkable forhis
meekness?So was He who says, Learn of me, for I am meek in heart. Both,
being appointed as mediating prophets, stoodin the gapto turn awaythe
wrath of Heavenfrom a guilty people. Both, as shepherds of the Lord, led his
straying sheepthrough a wilderness to a delightful land. Did Moses smite
Pharaoh, king of Egypt; Sihon, king of the Amorites; and Og, king of Bashan?
so will Christ wound kings in the day of his wrath. Did Moses healthe dying
Israelites, by lifting up the serpent in the wilderness? so Christ heals believers,
by being lifted up on the cross. Did Moses fastforty days, and receive the law
on mount Sinai? so did Jesus fastforty days, and deliver his law on a
mountain of Galilee. Was Mosesrejectedand almost stonedby the Israelites?
so was Christ, by the Jews. Did Mosesdespise the glory of Egypt, that he
might suffer for, and with, the people of God? so did our Lord despise all the
kingdoms of the world, and the glory of them, that he might suffer for, and
with, his people. In a word, Is Moses the greatprophet of the Old Testament?
so is Christ of the New.” But, though Christ was like Moses inthese respects,
yet was he infinitely superior to him in person as well as in office:he was
counted worthy of more glory than Moses, as the author of the epistle to the
Hebrews asserts, (Hebrews 3:3-6,)especiallyon two capital accounts:“1st,

Moses was faithful as a servant in the house of him who had appointed him:
but Christ was faithful as a Son over his own house. 2d, Moses was worthyof
glory, inasmuch as he was a fundamental stone in the house of God; but
Christ is worthy of more glory, inasmuch as he who builded the house hath
more honour than the house, or any part of it; for every house is built by some
man, but he who builded the JewishChurch, and all things, which Christ did,
(John 1:3; Colossians1:16,)is God.” See Fletcher’s Works,vol. 4. pp. 517,
518, Amer. 8vo. edit. Him shall ye hear — Him shall ye regard with obedient
reverence;in all things whatsoeverhe shall say unto you — Persuadedof the
certain truth and infinite importance of his doctrine; and every soul that will
not hear that Prophet — And be directed by his words; shall be destroyed
from among the people — Shall be made an example of the severest
punishment, due to so much aggravatedand ungrateful rebellion. One cannot
imagine a more masterly address than this, to warn the Jews of the dreadful
consequence oftheir infidelity, in the very words of their favourite prophet,
out of a pretended zeal for whom they had rejectedChrist.
Matthew Henry's Concise Commentary
3:22-26 Here is a powerful address to warn the Jews ofthe dreadful
consequencesoftheir unbelief, in the very words of Moses,their favourite
prophet, out of pretended zeal for whom they were ready to reject
Christianity, and to try to destroyit. Christ came into the world to bring a
blessing with him. And he sent his Spirit to be the great blessing. Christ came
to bless us, by turning us from our iniquities, and saving us from our sins. We,
by nature cleave to sin; the designof Divine grace is to turn us from it, that we
may not only forsake, but hate it. Let none think that they can be happy by
continuing in sin, when God declares that the blessing is in being turned from
all iniquity. Let none think that they understand or believe the gospel, who
only seek deliverance from the punishment of sin, but do not expecthappiness
in being delivered from sin itself. And let none expect to be turned from their
sin, except by believing in, and receiving Christ the Son of God, as their
wisdom, righteousness, sanctification, and redemption.
Barnes'Notes on the Bible

For Mosestruly said - The authority of Moses among the Jews was absolute
and final. It was of greatimportance, therefore, to show not only that they
were not departing from his Law, but that he had actually foretold these very
things. The objectof the passageis not to prove that the heavens must receive
him, but that he was truly the Messiah.
Unto the fathers - To their ancestors, orthe founders of the nation. See
Deuteronomy 18:15-19.
A Prophet - Literally, one who foretells future events. But it is also used to
denote a religious teacherin general. See Romans 12:6. In the passage in
Deuteronomy it is evidently used in a large sense, to denote one who would
infallibly guide and direct the nation in its religious affairs; one who would be
commissionedby God to do this, in opposition to the diviners Acts 3:14 on
which other nations relied. The meaning of this passagein Deuteronomy is
apparent from the connection. Mosesis stating to the Hebrews Act 3:1-8 the
duty and office of the priests and Levites. He then cautions them against
conforming to the surrounding nations, particularly on the subjectof religious
instruction and guidance. They, said he, consult, in times of perplexity, with
enchanters, and charmers, and necromancers, andwizards, etc. Acts 3:11-14,
but it shall not be so with you. You shall not be left to this false and uncertain
guidance in times of perplexity and danger, for the Lord will raise up, from
time to time, a prophet, a man directly commissionedin an extraordinary
manner from heaven, like me, who shall direct and counselyou. The promise,
therefore, pertains to the serges or, prophets which God would raise up; or it
is a promise that God would send his prophets, as occasionmight demand, to
instruct and counselthe nation. The design was to keepthem from consulting
with diviners, etc., and to preserve them from following the pretended and
false religious teachers ofsurrounding idolatrous people. In this
interpretation most commentators agree. Seeparticularly "Calvin" on this
place. Thus explained, the prophecy had no "exclusive" or even"direct"
reference to the Messiah, and there is no evidence that the Jews understoodit
to have any such reference, exceptas one of the series of prophets that God
would raise up and send to instruct the nation. If, then, it be askedon what
principle Peterappealed to this, we may reply:

(1) That the Messiahwas to sustain the characterof a prophet, and the
prophecy had reference to him as one of the teachers that God would raise up
to instruct the nation.
(2) it would apply to him by way of eminence, as the greatestofthe
messengersthat God would send to instruct the people. In this sense it is
probable that the Jews wouldunderstand it.
(3) this was one of those emergenciesin the history of the nation when they
might expect such an intervention. The prophecy implied that in times of
perplexity and danger God would raise up such a prophet. Such a time then
existed. The nation was corrupt, distracted, subjected to a foreign power, and
needed such a teacherand guide. If it be askedwhy Peterappealedto this
rather than to explicit prophecies of the Messiah, we may remark:
(1) That his main object was to show their guilt in having rejectedhim and
put him to death, Acts 3:14-15.
(2) that in order to do this, he sets before them clearly the obligationto obey
him; and in doing this, appeals to the express command of Moses.He shows
them that, according to Moses, whoeverwouldnot obey such a prophet should
be cut off from among the people. In refusing, therefore, to hear this great
prophet, and putting him to death, they had violated the express command of
their own Lawgiver. But it was possible still to obey him, for he still lived in
heaven; and all the authority of Moses, therefore, made it a matter of
obligation for them still to hear and obey him. The Jews were accustomedto
apply the name prophet to the MessiahJohn1:21; John 6:14; John 7:40;
Matthew 21:11; Luke 4:24, and it has been shown from the writings of the
Jewishrabbis that they believed the Messiahwould be the greatestofthe
prophets, even greaterthan Moses. See the notes on John 1:21.
The Lord your God - In the Hebrew, "Yahweh, thy God. "Raiseup unto
you." Appoint, or commissionto come to you.
Of your brethren - Among yourselves;of your own countrymen; so that you
shall not be dependent on foreigners, or on teachers ofother nations. All the
prophets were native-born Jews. And it was particularly true of the Messiah

that he was to be a Jew, descendedfrom Abraham, and raisedup from the
midst of his brethren, Hebrews 2:11, Hebrews 2:16-17. On this accountit was
to be presumed that they would feel a deeper interestin him, and listen more
attentively to his instructions.
Like unto me - Not in all things, but only in the point which was under
discussion. He was to resemble him in being able to make knownto them the
will of God, and thus preventing the necessityof looking to other teachers.
The idea of resemblance betweenMosesandthe prophet is not very strictly
expressedin the Greek, exceptin the mere circumstance ofbeing raisedup.
God shall raise up to you a prophet as he has raisedup me - ὡς hōs ἐμέ eme.
The resemblance betweenMosesandthe Messiahshould not be pressedtoo
far. The Scriptures have not traced it further than to the fact that both were
raisedup by God to communicate his will to the Jewishpeople, and therefore
one should be heard as well as the other.
Him shall ye hear - That is, him shall you obey, or you shall receive his
instructions as a communication from God.
In all things, whatsoever... - These words are not quoted literally from the
Hebrew, but they express the sense ofwhat is said in Deuteronomy 18:15,
Deuteronomy 18:18.
Jamieson-Fausset-BrownBible Commentary
22-26. a prophet … like unto me—particularly in intimacy of communication
with God (Nu 12:6-8), and as the mediatorial Head of a new order of things
(Heb 3:2-6). Petertakes it for granted that, in the light of all he had just said,
it would be seenat once that One only had any claim to be that Prophet.
him shall ye hear in all things, &c.—This part of the prediction is
emphatically added, in order to shut up the audience to the obedience of faith,
on pain of being finally "cut off" from the congregationofthe righteous (Ps
1:1).
Matthew Poole's Commentary

For Mosestruly said unto the fathers; their ancestorsin the wilderness, Deu
18:15, as also in the Deu 18:18. St. Peter names here but one of their prophets,
but a most remarkable one.
Like unto me;
1. In wisdom.
2. In miracles.
3. In being a Mediator betweenGod and his people.
4. In their being both and of their brethren,
i.e. of the seedof Abraham.
5. In that they were both sent from God after an
extraordinary manner.
Him shall ye hear in all things; if any prophet did come amongstthem, and
did foretellfuture things which came to pass, or did work a realmiracle, they
were bound to believe him, if he did not endeavourto draw them to worship a
false god; and by consequence theywere bound to have believed our Saviour,

who taught them only to fear that true God, whom the law and all the
prophets had spokenof.
Gill's Exposition of the Entire Bible
For Mosestruly said unto the fathers,.... The Jewishfathers, the Israelites in
the times of Moses.The Ethiopic version reads, "our fathers". This phrase,
"unto the fathers", is left out in the Vulgate Latin and Syriac versions, and in
the Alexandrian copy: the passagesreferredto are in Deuteronomy18:15
a prophet shall the Lord your God raise up unto you: which is not to be
understood of a successionofprophets, as some of the Jewishwriters (c)
think; for the Jews neverhad a constantsuccessionof prophets, and those
they had, were not like to Moses:but of a single prophet, and so the Targums
or Onkelos and Jonathan understoodit; but not to be applied to Joshua, as
some (d), or to Jeremiah(e) as others, or to David (f); but to the Messiah, and
which is the Lord Jesus Christ, who answers to all the characters:he was a
prophet in every sense, who brought a revelation of the divine will, taught the
way, and explained the Scriptures of truth perfectly, and foretold things to
come;he was raisedup by the Lord God of Israel, and was anointed by his
Spirit, and sent by him, and that to the people of the Jews, to the lostsheep of
the house of Israel; he was the minister of the circumcision:
of your brethren; in the Hebrew text in Deuteronomy 18:15 it is also said,
"out of the midst of thee"; but as these phrases are synonymous, the apostle
here only retains one of them, which suggests thatthis prophet, the Messiah,
should be of Jewishextract; as Jesus was, ofthe seedof David, and a son of
Abraham:
like unto me; that is, to Moses, who is, the personspeaking, betweenwhom
and Christ there is an agreement;the law was given by Moses, andthe Gospel
came by Christ; Moses was a mediator betweenGod and the people of Israel,
and Christ is the MediatorbetweenGod and men; Moses, under God, was an
instrument of redeeming the people of Israelout of Egypt, and Christ, he is
the Redeemerofhis people from sin, Satan, and the law, and all their enemies:
the Jews (g)have a common saying,

"as was the first Redeemer, so shallbe the last Redeemer;''
and they moreoverobserve (h), that,
"as Israelwas redeemedin the month Nisan, so they shall be redeemed in the
month Nisan;''
in the future redemption by the Messiah:let the Jews abide by this; the
MessiahJesus sufferedin the month Nisan, and obtained eternalredemption
for his people: one of their (i) writers has a notion, that when the Messiah
comes, there will be the same disposition of the constellations, as whenMoses
brought the people out of Egypt, and gave them the law; and that the
conjunction will be of Jupiter and Saturn, in the constellationPisces:there
was likewise betweenMoses andChrist, an agreementin the miracles they
wrought, and in other things:
him shall ye hear in all things, whatsoeverhe shall say unto you: all his
doctrines are to be believed, embraced, and professed;and all his commands
are to be obeyed, and all his ordinances submitted to; and this is hearing, or
hearkening, to him in all things, delivered or enjoined by him.
(c) Jarchi in Deuteronomy 18.15.(d) Aben Ezra in loc. (e) R. Abraham Seba
in Tzeror Hammor, fol. 127. 4. & 143. 4. BaalHatturim in Deuteronomy
18.15. (f) Herban. disp. cum Gregeut. p. 13. (g) Bemidbar Rabba, fol. 202. 2.
Midrash Ruth, fol. 33. 2. Midrash Kohelet, fol. 63. 2.((h) T. Bab.
Roshhasbana, fol. 11, 1. 2. (i) R. Abraham ben R. Chija apud Wolfii Hebr.
Bibliothec. p. 51,
Geneva Study Bible
For Mosestruly said unto the fathers, {g} A prophet shall the Lord your God
raise up unto you of your brethren, like unto me; him shall ye hear in all
things whatsoeverhe shall sayunto you.
(g) This promise referred to an excellentand singular Prophet.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Acts 3:22-24. Connection:What has just been said: “By the mouth of His holy
prophets from the beginning,” is now set forth more particularly in two
divisions,—namely: (1) Moses, withwhom all O. T. prophecy begins (comp.
Romans 10:19), has announced to the people the advent of the Messiah, and
the necessityof obedience to Him, Acts 3:22-23. Thus has he made a beginning
in speaking of the ἀποκατάστασις πάντων, which in fact can only be brought
about by obedience to all which the Messiahhas spoken. (2)But also the
collective body of prophets from Samuel onwards (that is, the prophets in the
stricter sense), etc., Acts 3:24.
Μωυσῆς] The passage is Deuteronomy18:15 f., 19,[149]which, applying
according to its historicalsense to the prophetic order generallywhich
presents itself to the seercollectivelyas in one person, has receivedits highest
fulfilment in Christ as the realized ideal of all the Old Testamentinterpreters
of God, consequentlyas the ἀληθινὸς προφήτης.[150]Comp. Acts 7:37.
Ὡς ἘΜΈ]as He has raisedup me by His preparation, calling, commission,
and effectualcommunion. Bengelwellremarks regarding the Messianic
fulfilment: “Similitudo non officit excellentiae.”
ἔσται δέ] see on Acts 2:17.
ἘΞΟΛΟΘΡ. ἘΚΤΟῦ ΛΑΟῦ] In the LXX. it runs after the original text:
ἘΓῺ ἘΚΔΙΚΉΣΩ ἘΞ ΑὐΤΟῦ. Peter, in order to express this threat
according to its more specialimport, and thereby in a manner more deterrent
and more incentive to the obedience required,[151]substitutes for it the
formula which often occurs in the Pentateuchafter Genesis 17:14 : ִ‫כ‬ ְ‫ר‬ ְ‫ת‬ָ ‫הַה‬ֶּ ‫ֶפ‬ ֶ
ִִֶ ‫מפאה‬ ֵ‫ע‬‫ִמ‬ֶ ‫,ֶפ‬ which is the appointment of the punishment of death excluding
forgiveness;see Gesen. Thes. II. p. 718;Ewald, Alterth. p. 419. The apostle,
according to his insight into the Messianic referenceand significance ofthe

whole passage,understands by it exclusionfrom the Messianiclife and
ejectionto Gehenna, consequentlythe punishment of eternal death, which will
setin at the judgment. On ἘΞΟΛΟΘΡΕΎΩ,funditus perdo, frequent in the
LXX., the Apocrypha, and in the Test. XII. Patr., also in Clem. Rom. (who has
only the form ἘΞΟΛΕΘΡ.), only knownto later Greek, see Kypke, II. p. 27;
Sturz, Dial. Mac. p. 166 f.
καὶ … δέ] i.e. Mosesonthe one hand, and all the prophets on the other. Thus
over againstMoses, the beginner, who was introduced by ΜΈΝ, there is
placed as similar in kind the collective body. See as to καὶ … δέ, on John 6:51,
and observe that δέ is attachedto the emphasized idea appended (πάντες);
comp. Baeuml. Partik. p. 149.
All the prophets from Samuel and those that follow, as many as have spoken,
have also, etc.,—evidentlyan inaccurate form of expressionin which two
constructions are mixed up,—namely: (1) All the prophets from Samuel
onward, as many of them as have spoken, have also, etc.;and (2) All the
prophets, Samuel and those who follow, as many of them as have spoken, have
also, etc. Winer, p. 588 [E. T. 789]. The usual constructionsince Casaubon,
adopted also by Valckenaerand Kuinoel, is that of the Vulgate: “et omnes
prophetae a Samuel, et deinceps qui locuti sunt,” so that it is construedκαὶ
ὅσοι τῶν καθεξῆς ἐλάλ.; it yields a tautology, as those who follow after are
already containedin ΠΆΝΤΕς ΟἹ ΠΡΟΦῆΤΑΙ ἈΠῸ Σ. Van Hengel’s
(Adnotatt. in loca nonnulla N. T. p. 101 ff.) expedient, that after τῶν καθεξῆς
there is to be supplied ἕως ʼΙωάννου, and after προφῆται, ἀρξάμενοι,is simply
arbitrary in both cases.
After Moses Samuelopens the series of prophets in the stricter sense. He is
calledin the Talmud also (see Wetstein)magisterprophetarum. For a
prophecy from 2 Sam., see Hebrews 1:5. Comp. Hengstenberg, Christol. I. p.
143 ff.

Κ. ΤῶΝ ΚΑΘΕΞῆς] “longa temporum successione,uno tamen consensu,”
Calvin.
ΤᾺς ἩΜΈΡΑς ΤΑΎΤΑς]i.e. those days, of which Moses has spokenwhathas
just been quoted, namely, the χρόνοι ἀποκαταστ.πάντ., which necessarily
follows from ὧν ἐλάλησεν ὁ Θεὸς κ.τ.λ., Acts 3:21. Hence we are not to
understand, with Schneckenburger, Weiss,Hofmann (Schriftbew. II. 1, p.
140), the time of the present as referred to; in which view Hofmann would
change the entire connection, so as to make Acts 3:22-24 serve as a reasonfor
the callto repentance in Acts 3:19 whereas it is evident that ὧν ἐλάλησεν
κ.τ.λ., Acts 3:21, must be the element determining the following appeals to
Moses andthe prophets.
[149]See on this passageand its different explanations, and also on its at any
rate Messianic idea, Hengstenberg, Christol. I. p. 110 ff.; G. Baur, alttest.
Weissag. I. p. 353 ff.
[150]Calvin appropriately says:“Non modo quia prophetarum omnium est
princeps, sedquod in ipsum dirigebantur omnes superiores prophetiae, et
quod tandem Deus per os ejus absolute loquutus est.” Hebrews 1:1 f.
[151]Comp. Weiss, bibl. Theol. p. 146.
Expositor's Greek Testament
Acts 3:22. μὲν: answeredby, or rather connectedwith, καὶ πάντες δὲ (Acts
3:24), “Mosesindeed, yea and all the Prophets from Samuel”—not“truly” as
in A.V., as if μὲν were an adverb. The quotation is freely made from
Deuteronomy 18:15. On the Messianicbearing of the passagesee Weber,
Jüdische Theologie, p. 364 (1897), and Lumby, Acts, in loco. Wetsteinsees no

necessityto refer the word προφήτην, Acts 3:22, to Jesus, but rather to the
successionofprophets who in turn prophesied of the Coming One. But
“similitudo non officit excellentiæ” (Bengel, so Wendt), and the words in
Deuteronomy were fulfilled in Christ alone, the new Law-giver;the Revealer
of God’s will, of grace and truth, “Whom the Lord knew face to face,” Who
was from all eternity “with God”. But the N.T. gives us ample reasonfor
referring the verse, if not to the Messiah, yetat leastto the Messianic
conceptions ofthe age. To saynothing of St. Stephen’s significantreference to
the same prophecy, Acts 7:37, it would certainly seemthat in the conversation
of our Lord with the Samaritanwoman, John 4:19 ff., the conceptionof the
Messianic prophetis in her mind, and it was upon this prediction of a prophet
greaterthan Moses thatthe Samaritans built their Messianichopes (Briggs,
Messiahofthe Gospels, p. 272, and see also for Deuteronomy 18:15, and its
Messianic fulfilment, Messianic Prophecy, p. 110 ff.). On other allusions in St.
John’s Gospelto the anticipation in Deuteronomy 18:15 see BishopLightfoot,
Expositor, 1 (fourth series), pp. 84, 85; there are, he thinks, four passages,
John 1:21; John 1:25; John 6:14; John 7:40, in all of which “the prophet” is
mentioned (so R.V. in eachplace). But whilst in St. John the conceptionis still
Jewish(that is to say, St. John exhibits the Messianic conceptions ofhis
countrymen, who regardthe Christ and the prophet as two different persons),
in Acts it is Christian. St. Peter identified the prophet with the Christ (and so
inferentially St. Stephen). (But see also Alford’s note on St. John 6:14, and
also Weber, ubi supra, p. 354, for the view that Jeremiahwas ὁ προφ., in John
1:21; John 1:25; John 7:40 (cf. 2Ma 15:14), whilst Wendt’s Teaching of Jesus,
i., pp. 67–69, E.T.,should also be consulted.)—ὡς ἐμέ: rendered by A.V. and
R.V. “like me” (the meaning of the Hebrew, in loco), but in margin R.V. has
“as he raisedup me,” a rendering adopted as the only admissible one of the
Greek by Page and Rendall; as no doubt it is, if we read ὥσπερ, as in LXX,
Deuteronomy 18:18. But ὡς is found in the LXX in Acts 5:15. Certainly the
rendering in A.V. and R.V. could not be applied to any one prophet so truly as
to Christ, and the ὡς ἐμέ is a rendering of the familiar Hebrew ְְּ (Lumby),
which is so frequent in the LXX; see also Grimm-Thayer, sub v., and
Delitzsch, Messianische Weissagungen, p. 46 ff., secondedition (1899).
Cambridge Bible for Schools andColleges

22. For Moses truly said] Truly is here the rendering of the particle μέν, and is
likely to be misunderstood, as though it meant verily. ReadFor indeed Moses
said. Here the Apostle cites the prophecies to which he has been alluding. First
from Deuteronomy 18:15 he points out that the prophet who had been
promised was to be of their brethren, as Moses hadbeen. This was a
comparisonwhich the Jews themselves were fond of making, and they often
identified the prophet of whom Mosesspake withthe Messiah. Thus the
Midrash Rabbah on Ecclesiastes1:9 says, “RabbiBerakhiahin the name of
Rabbi Yizkhak [Isaac]says:‘As was the former redeemerso shall the latter
redeemerbe.’ While of the former redeemer it is said (Exodus 4:20), ‘And
Moses took his wife and his sons and setthem upon an ass,’so of the latter:
for it says (Zechariah9:9), ‘He is lowly and riding upon an ass.’And while the
former redeemerbrought down manna, as it says (Exodus 16:4), ‘Behold I
will rain bread from heaven for you,’ so the latter redeemerwill bring down
manna. For it says (Psalm 72:16), ‘There shall be abundance of corn in the
land.’ And as the former redeemer causedthe well to spring up (see Numbers
21:17), so the latter redeemer shall also cause the waters to spring up. Forit
says (Joel3:18), ‘A fountain shall come forth of the house of the Lord, and
shall waterthe valley of Shittim.’ ”
him shall ye hear] i.e. those who have “ears to hear” when the prophet comes
and speaks.The next verse shews that all the nation were not included in the
“ye.”
Bengel's Gnomen
Acts 3:22. Προφήτην, κ.τ.λ.)Deuteronomy18:15, et seqq., LXX., προφήτηνἐκ
τῶν ἀδελφῶν σου ὡς ἐμὲ ἀναστήσει σοι Κύριος ὁ Θεός σου, αὐτοῦ ἀκούσεσθε
κατὰ πάντα,—καὶλαλήσει αὐτοῖς καθʼὅ, τι ἂν ἐντείλωμαι αὐτῷ·καὶ ὁ
ἄνθρωπος ἐκεῖνος, ὃς ἐὰν μὴ ἀκούσῃ τῶν λόγων αὐτοῦ, ὅσα ἂν λαλήσῃ ὁ
προφήτης ἐπὶ τῷ ὀνόματι μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ.—ἐκτῶνἀδελφῶν
ὑμῶν, of your brethren) Moses does notsay, of our brethren; for he speaks in
the name of GOD. Nor was Christ ever promised to Moses;for He did not
come of his tribe or posterity: and Moses and Christ are altogetheropposed

one to the other.—ὡς ἐμὲ, like unto me) The Israelites had no idea of a greater
prophet than Moses,who was a prophet of an altogetherunique kind in the
Old Testament:Numbers 12:6-8, “If there be a prophet among you, I the
Lord will make Myself knownunto him in a vision and—in a dream: My
servant Moses is not so—withhim will I speak mouth to mouth, even
apparently, and not in dark speeches;and the similitude of the Lord he shall
behold;” Deuteronomy 34:10, “There arose nota prophet since in Israellike
unto Moses,whom the Lord knew face to face” Therefore Jesus alone is like to
him. Moses beganthe divinely-appointed Church of Israel: Christ began His
own divinely-appointed Church. With the prophecy of Moses presentlyafter
was conjoinedits effect, viz. the leading forth of the people from Egypt: with
the prophecy of Christ was conjoinedpresently after its effect, viz.
redemption. The people could not endure the voice of the Lord: they desired
to hear Moses:to hear Christ is much more desirable. Moses spaketo the
people all things, and those alone which the Lord commanded, and that most
fully: Christ did so in a much greaterdegree. And so Christ answers to Moses,
so as to be even greater, in respectto His Divine Personand Gospeloffice:
Hebrews 3:2-3; Hebrews 3:5-6, “This man was counted worthy of more glory
than Moses,inasmuch as He who hath builded the house hath more honour
than the house—Moses as a servant—but Christ as a Son;” with which comp.
Numbers 12:7. Likeness does not hinder excellence, Matthew 22:39 : and the
particle ὡς, as, like unto, has the effectof comparing not only pair with pair,
but also the less with the greater, Matthew 5:48, “Be ye perfect, even as your
Father” etc., and the greater, with the less:Malachi3:4.—αὐτοῦ, Him) more
than me.—ἀκούσεσθε, ye shall hear) It will be your duty, and ye shall be able
to hear.
Pulpit Commentary
Verse 22. - Moses indeedsaid for Mosestruly said unto the fathers, A.V. and
T.R.;the Lord God for the Lord your God, A.V. and T.R.; from among for of,
A.V.; to him shall ye hearkenfor him shall ye hear, A V. ; speak for say, A.V.
Moses indeedsaid. Peternow verifies his assertionaboutthe prophets in the
previous verse by quoting from Moses, and referring to Samuel and those that
came after. A prophet, etc. The quotation is from Deuteronomy 18:15-18.
That this was understood by the Jews to relate to some one greatprophet who

had not yet come, appears from the question "Art thou that prophet?" (John
1:21), and from the saying of the Jews afterthe miracle of the loaves and
fishes, "This is of a truth that prophet that should come into the world" (John
6:14; John 7:40). St. Peterhere teaches that that prophet was none other than
Christ himself, who was like unto Moses in the fullness of the revelation given
unto him, in his being a Mediator betweenGod and the people, in being the
Author of a new law - the law of faith and love, in building a new tabernacle
for Godto inhabit, even the Church in which he will dwell for ever and ever
(see Hebrews 1:1, 2).
END OF BIBLEHUB RESOURCES
STUDYLIGHT RESOURCES
Whedon's Commentary on the Bible
22. For—This word connects 22-26 withActs 3:21. Jesus must stay in heaven
while the prophecies of Moses,Samuel, and all are being fulfilled— that is,
during the these days (Acts 3:24) of Gospelprobation.
A Prophet— Peterin this and the following verse gives the substance in brief
of Deuteronomy 18:15-19, in which God by Mosespromises a prophet yet to
come like unto Moses.ByJews, and rationalists, semi-rationalists, andeven,
strange to say, by some evangelic divines, this prophecy has been held to
predict, either solelyor secondarily, not Christ nor any single prophet, but a
line of prophets. Kuinoel asserts this to be proved conclusively by its context.
On the contrary we submit:
1. The Jewishwriters themselves maintained a single prophet to be meant,
and he the Messiah, until the application of it to Jesus induced them to invent
a different interpretation. The Samaritans, also, who, even to the present day,
hold to a Messiahto come. (see note on John 4:25,) and who derived the
doctrine from the Pentateuch. (since they rejectedall the other Old Testament

hooks,)must have drawn it from this passage. Candidrationalists would
admit that such expressions as “the prophet,” John 7:40, “Messias cometh,”
John 4:25, “that prophet that should come,” John 6:14, are goodproof of the
prevalent interpretation found at Christ’s first coming. We may therefore
assume that a single prophet, and he the Messiah, was found in this text by the
ancient JewishChurch.
2. A single prophet, and not a line of prophets, is the undeniable import of the
words of the text, Deuteronomy18:15-19. The singular alone, and the singular
repeatedin various forms and connexions, is in express terms used. Not the
slightesthint is given of a collective or plural sense. “A prophet,” “a prophet
like unto me,” “him,” “his mouth,” “he,” etc. In saying that a single prophet is
meant, we only say that what is said is meant.
3. But, it is replied, the context shows that Jehovahis warning Israel against
necromancers andother false foretellers, Acts 3:9-14, and as againstthem he
promises a line of true prophets, Acts 3:15-19, and a test of false prophets,
Acts 3:20-22. But, asks Kuinoel, in warning them againstsoothsayers, what
force was there in telling them that God would hereafterraise up a Messiah?
Very greatforce, we reply. Moses assuresthem that, 1. That prophet would be
not like the ordinary prophets, such as existed during his own day (Numbers
11:24-29)and formerly, (Genesis 20:7;Judges 1:14,) but one like unto himself;
a mediator-prophet, standing thee to face with God, and so a standard
prophet, the expectationof whom should be a conserving rule and regulation
for their faith, and a test againstall pretenders. A Messiahfuture should be
their regulator, as Messiahpastis ours. 2. God would “raise him up unto
thee,” “from the midst of thee, of thy brethren.” That is, the faith-ruling
standard prophet should be an Israelite and in Israel;therefore need they
never go to foreign nations, whose predictions were not to be authenticatedby
any mediator-prophet, and were therefore unreliable and dangerous. And so
even at the present day Christ, the true God incarnate, and his Church of all
ages from Moses until now, with their holy revelation, furnish our standard
and testby which we decide that all miracles not agreeing with them are
either juggles, or works of Satanor satanic beings, human or otherwise. The
grand antidote to all demonism in both Jewishand Christian Church is
Christ.

And then in Acts 3:20-22 Moses furnishes the test by which they should judge
an ordinary Jewishprophet; just as in Acts 3:9-14 he had given a sweeping
warning againstall the predictions of the foreign sort. It is plain that the “a
prophet” of Acts 3:22 means any prophet, and not the prophet “like unto me”
of Acts 3:15.
4. By a prophet “like unto me” cannot merely be meant “a prophet just as I
am one,” but a prophet of extraordinary nature. He must be a prophet that
could face the very blaze and thunder of Horeb, before which, even in the
distance, Israel, with all her ordinary prophets, trembled and shrunk. He
must be no prophet of mere inspiration, or vision, or dream; but a prophet
looking in the face of Jehovah. Other prophets might be disobeyedwith
impunity; but whoso obeys not this one, dies.
5. If, then, as is unquestionably the case, a one great personage,a Messiah, is
predicted by many passages inthe Old Testament, there can be no just excuse
for declining to assignthis passageto that class. And how wonderfully the
position and characterofMoses do shadow forth those of the human Jesus is
shown in BishopNewton’s chapter on this passagewith greatforce, but at too
greatlength for our space. If such a thing as true supernatural prediction ever
existed this is one, truly applied by Peterin his present words.
Like unto me—Christ was mainly, like Moses,the founder of a dispensation.
Under each, the theocracyorkingdom of God was in form, and largely in
spirit, reconstructed. There arose nothing like either betweentheir two
existences onearth. And hence, reasoning from a Christian standpoint, we
could hardly fail to expectthat there should be, as it were, a divine sympathy
betweenthem, and that there should be vouchsafedto the former some
prophetic anticipations of the latter.
Shall ye hear—So that Peterhas an order from Moses enjoining upon these
Jews to hear Jesus. And the adducing this prophecy was a powerful stroke in
the Christian argument. The claim of the Jews againstJesuswouldbe that his
miracles infringed againstMoses andthe law and were, therefore, demoniac.
This prophecy avers that Jesus is not only in the line of Moses,but was
personally predicted by Moses as the secondhighestfounder, who was to be

obediently heard. He is not to be testedby any other thing or being, but is the
supreme test for all.
All things—Evenshould he in fulfilling render obsolete something of Moses.
PeterPett's Commentary on the Bible
“Mosesindeedsaid, A prophet shall the Lord God raise up to you from
among your brethren, like to me. To him shall you listen in all things
whateverhe shall speak to you.”
Peter’s thoughts now turn to justifying his position further in the light of
Scripture, by showing Whom it is that they have crucified (the Holy and
Righteous One) by declaring that Jesus was the Prophet who had been
promised by Moses.He does this firstly by introducing the idea of the Great
Prophet promised by Moses inDeuteronomy 18:15, then by stating that all the
prophets pointed ahead to Him, and connects Him with the idea of Abraham,
through whom the whole world was to be blessed. He clearly sees the Messiah
and ‘the Prophet’ as synonymous. Many people in those days expectedthe
coming of a GreatProphet (Mark 6:15; Mark 8:28; John 1:21), who would
introduce the blessing of Abraham, and some saw him as synonymous with
the Messiah. Peterwas in no doubt on the matter.
The citation is takenfrom Deuteronomy 18:15. His point is that Jesus is that
prophet Whom God has raised up who is ‘like Moses’. No one was held in
greateresteemin first century Judaism than Moses. He was exaltedabove all
men. But men were interpreting Deuteronomy 18:15 as indicating the rise of
another Prophet of equal status. And now here had come the promised new
coming Moses.Let them therefore remember God’s command that they listen
to all that He says to them. They had failed to listen previously, but now they
have a further opportunity. Let them therefore listen to Him now. Forjust as
those who did not listen to Moses were to be cut off (Exodus 32:33)so now
those who will not listen to Jesus will be cut off.

The idea of Jesus as a prophet is common to Luke’s writings. Compare Luke
4:16-21;Luke 7:16; Luke 7:39; Luke 13:33-34;Luke 24:19.
It may be noted that the citation from Deuteronomy 18:15 follows neither
LXX or MT. It is, however, fairly close to quotations, presumably takenfrom
a current Hebrew text, which are found in Qumranic literature. Alternatively
it may instead simply have arisen from Peterciting from a collectionof texts
or as a paraphrase. The sense is unchanged.
Trapp, John. "Commentary on Acts 3:22". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/acts-3.html.
1865-1868.
return to 'Jump List'
Expository Notes with PracticalObservations onthe New Testament
These words are recorded, Deuteronomy 18:15. and here by St. Peter
pertinently applied unto Christ, to convince the unbelieving Jews, thathe is
the true and only Messiah, the great Prophet and Teacherof his church,
whose doctrine it was highly dangerous to condemn, though out of the mouth
of such contemptible persons as he and St. John appearedto be unto them.
Where note, 1. Christ, according to his prophetic office is largely described,
and that three ways.
1. By his title, a prophet; one that by his office is to declare the whole will of
God to man.
2. By his type, a prophet like unto Moses:one that went betweenGod and the
people as Moses did; carrying God's mind to them, and returning their mind
to God.
As Moses was faithful in the execution of his office, so was Christ.
As Moses confirmedhis doctrine by miracles, so did Christ.

As Moses brought Israelout of literal Egypt, so Christ brings us out of
spiritual Egypt, whereofthe Egyptian bondage was a figure.
3. By his stock and original, from which according to the flesh he sprang; I
will raise him up from among thy brethren. Christ honoured the nation of the
Jews, andthe tribe of Judah with his nativity. Thus this greatprophet is
described.
Note, 2. A strict injunction to hear and obey this greatprophet; hear him only,
hear him universally. The word (him) is to be understood exclusively, him and
none but him; that is, in the same manner that we hear him; him for his own
authority's sake;his ministers for his sake, as speaking from him and in his
name: And we must hear him universally, in all things; every command is to
be obeyed, none to be disputed, be the duty commanded never so difficult, and
the sin forbidden never so tempting.
Note, 3. A severe commination. The soul that will not hear shall be cut off;
that is, God will severelyrevenge himself upon the stubborn and disobedient.
Learn hence, 1. That the Lord Jesus Christ is constituted and appointed by
God to be the greatprophet and teahcerof his church: he reveals the will of
God perfectly, powerfully, persuasively, plainly, and infallibly.
Learn, 2. That it is the duty of all to hear and obey the voice of this great
prophet, and this under the penalty of eternal destructionn: Every soul that
will not hear that prophet, shall be destroyed from among the people.
Calvin's Commentary on the Bible
22.Bythis argument he proveth that he goeth not about to cause them to
revolt from Moses, because it is a part of the law to take heed to and obey this
chief teacher. Here might a doubt arise, why Peterthought it more convenient
to cite this testimony of Moses than others, seeing there were many others in

readiness far more plain; but he did this for this cause, becausehe intreateth
in this place of the authority of doctrine; and this was the bestway to bring
the Jews to be Christ’s disciples. For he should have preachedin vain of all
other things, unless they had been persuaded that his doctrine was reverently
to be received. This is therefore the thing which Peteraimeth at, to bring them
to hear Christ willingly, as the master whom God hath appointed to teach
them.
But here arisetha question, which hath in it greatdifficulty; to wit, in that
Peterapplieth that unto the personof Christ which Moses spoke generallyof
the prophets. For although he make mention of a prophet in the singular
number, yet the text [context] doth plainly declare, that he speakethnot of one
alone;but that this word is put indefinitely. For after that Moses had
forbidden the people to give themselves unto the superstitions of the Gentiles,
by turning aside unto enchanters and soothsayers, he showeththem
therewithal a remedy, whereby they may avoid all vanity; to wit, if they
depend wholly upon the Word of God alone. By this means he promiseth that
God will be careful at all times to send them prophets, that they may teach
them aright. As if he should say, God will never suffer you to be destitute of
prophets, of whom you may learn whatsoevershallbe profitable for you to
know. And Moses saithexpressly, of thy brethren, to the end the Jews may
know that the oracles ofGodare to be soughtand setno where else, seeing
that God had appointed unto them teachers of the kindred of Abraham. He
addeth further,like unto me that they may know that they were not to hear
God only at one time, or by the mouth of one man; but as God proceedethto
teachus by divers ministers throughout the continual course oftime, so must
we hold on in the obedience ofthe word. Now, the Jews were wontto
reverence Moses;therefore, he will have them to give like honor to the
prophets. I know that many would fain restrain it unto Christ. They catchat
this word, whereas Mosesdoth testify that the prophet shall be like unto him,
(Deuteronomy 18:15,)whereas, notwithstanding, it is written, that there arose
none like unto Moses.I confess thatthere is in both places the same note of
likeness, yetin a diverse sense. For, in the secondplace, the likeness or
equality is expressed, as it doth plainly appear. They catchalso at another
thing, that the prophet shall far excelMoses,ofwhom he beareth witness as a

crier or herald. But this is never a whit stronger, because Mosesgoethabout
to bring to pass that the word of God may be believed by whomsoeverit be
brought.
Therefore, there is no cause why we should setourselves to be laughed to
scornby the Jews, by wresting the words of Mosesviolently, as if he spoke of
Christ alone in this place. Yet we must see whetherPeterdoth cite the
testimony fitly, whose authority ought to serve for a sound reason. I say;that
in Peter’s speechthere is nothing which is not most convenient. For he saw
that which all men ought to grant, that this testimony doth so appertain unto
the other prophets, that yet notwithstanding it doth chiefly commend Christ,
not only because thathe is the prince and chief of all the prophets, but
because allother former prophecies were directed toward him, and because
God did at length speak absolutelyby his mouth, For God spoke in divers
manners, and at sundry times in times past3 unto our fathers by the prophets,
he addeth the conclusionat length, in the last days in his only begottenSon,
(Hebrews 1:1.) Therefore, it came to pass, that they wanted prophets for a
certain years (195)before his coming; which thing is plainly gathered out of
the words of Malachi, who, after he hath commanded the people to be mindful
of the law, he passethover by and by unto John Baptist and unto Christ, as if
he should say, that the prophecies are now ended until the last revelation
come, (Malachi4:4;) according to that,
“The law and the prophets prophesied until John; after that the kingdom of
God is preached,”
(Matthew 11:13.)
And that was so common amongstthe people, that the woman of Samaria
could say, according to the common fame and opinion,
“We know that the Messiasshallcome,
who will teachus all things,”
(John 4:25.)

Therefore, we know that after the return of the people all the prophets ceased,
to the end they might be made more attentive to hear Christ, by that silence or
intermission of revelations. Therefore, Peterdid not wrestthis place, or abuse
the same through ignorance, but he took that doctrine which all men had
receivedfor a principle; that God had promised to teachhis people at the first
by his prophets as by means, (196)but at length principally by Christ, at
whose hands they were to hope for the perfect manifestationand laying open
of all things. And to this purpose serveththat excellenttestimony or
commendation wherewith his Father settethhim forth, “Hearhim,” (Matthew
17:5.)
END OF STUDYLIGHT RESOURCES
Jesus the Prophet (Acts 3:22-23)
August 04, 2010
Peteris addressing a Jewishaudience here and he was probably aware of
questions that would automaticallyarise in their minds regarding the Messiah
and his kingdom. In particular, Peterdeals with the matter of the prophet
foretold by Moses and with the concernof the focus of Old Testament
prophecy. His listeners were fully aware that the Old Testament, their Bible,
predicted the coming of such a prophet as well as containing the predictions of
other Old Testamentprophets who were not like Moses. The keypoint
regarding this predicted prophet was that he would be like Moses. Therefore
we need to considerthe ways in which Jesus was a prophet like Moses,and the
easiestwayto do this is to detail some unique features of Moses’prophetic
ministry.

Moses the prophet
The first aspectto note is that Moses prophesiedto a community for whom he
had been instrumental in providing redemption from slavery. God sent Moses
with a messageofdeliverance to a nation of slaves unable to deliver
themselves from political bondage.
A seconddetail to note about the prophetic word of Moses wasthat it was
accompaniedby miraculous signs. This was the case with regardto his
messageto Pharaoh, as displayed in the ten plagues that afflicted the
Egyptians, as wellas subsequently when he was leading the people of God
through the desert, such as providing water from the rock.
A third feature of the prophetic ministry of Mosesis that he receivedfrom
God the instructions to pass on to his people. Moses receivedthese
instructions at Mount Sinai and they are recorded in the Books ofExodus,
Leviticus, Numbers and Deuteronomy. Mostof these instructions are
concernedwith aspects ofthe worship of God, but he was also given
instructions regarding individual behaviour as well as the role of the civil
authorities.
A fourth feature of Moses’role was that he was faithful in his service of God.
This is the point that is made by the author of Hebrews when he writes in
Hebrews 3:5: ‘Now Moses was faithful in all God’s house as a servant.’
Wherever Godaskedhim to go and whateverhe askedhim to do, Moses was
loyal to God.
A fifth feature of Moses’prophetic role was the spirit in which he ministered.
He is identified in Numbers 12:3 as ‘very meek, more than all people who
were on the face of the earth.’ His attitude is very commendable when we

recallthe stubbornness and ingratitude of the Israelites whom he taught about
God.
Similarities betweenMoses andJesus
We cantake these five features of Moses the prophet and apply them to the
ministry of Jesus. Jesus’ministry involves dealing with a people who are
enslaved, exceptthat they are not in bondage to another political system, but
to the powerof sin. He teaches those whomhe had to redeem from the state of
sin. This is a big difference betweenMoses and Jesus. The redemption
connectedto Moses wasbrought about through the sacrifice ofthe Passover
lamb; Moses did not provide the means of redemption. In contrast, Jesus had
to redeem his people by the sacrifice ofhimself. This he did when he suffered
on the cross and bore the penalty againsttheir sins. He took their place and
bore the wrath of God that was their due.
Like Moses in his role as the Delivererof Israel, Jesus also performed
miracles in order to authenticate that he was sent by God to be the Messiah.
The Saviour himself pointed to the miracles when John the Baptist askedfor
confirmation of what was happening: ‘And Jesus answeredthem, “Go and tell
John what you hear and see:the blind receive their sight and the lame walk,
lepers are cleansedand the deaf hear, and the dead are raisedup, and the
poor have goodnews preached to them. And blessedis the one who is not
offended by me”’ (Matt. 11:4-6).
Again like Moses, Jesus receivedthe teaching he gave to his disciples from
God. ‘“I have much to sayabout you and much to judge, but he who sent me
is true, and I declare to the world what I have heard from him.” They did not
understand that he had been speaking to them about the Father. So Jesus said
to them, “When you have lifted up the Sonof Man, then you will know that I
am he, and that I do nothing on my own authority, but speak just as the

Father taught me. And he who sent me is with me. He has not left me alone,
for I always do the things that are pleasing to him”’ (John 8:26-29).
Further Jesus was faithful to his calling to be God’s prophet. This aspectof
his service was prophesiedin Psalm40:8-10:‘I desire to do your will, O my
God; your law is within my heart. I have told the glad news of deliverance in
the greatcongregation;behold, I have not restrained my lips, as you know, O
LORD. I have not hidden your deliverance within my heart; I have spokenof
your faithfulness and your salvation;I have not concealedyour steadfastlove
and your faithfulness from the great congregation.’These versesare quoted
by the author of Hebrews (10:7ff.) when speaking ofthe work of Christ in
teaching those for whom he died.
It is also the case thatJesus is identified as possessing the same attitude as
Moses did – meekness orgentleness.This was how the Saviour described
himself, and he did so in the context of his functioning as a prophet. Matthew
records these words of Jesus:‘Take my yoke upon you, and learn from me,
for I am gentle and lowly in heart, and you will find restfor your souls’(Matt.
11:29). Jesus was a gentle and humble Instructor of his disciples.
Going back briefly to the three offices of Jesus, we should realise that he
performs eachrole simultaneously. Forexample, when he teaches as a
prophet, he is giving the path of blessing as a priest, and requiring obedience
as a king. Or when he was on the cross, he was suffering as a priest, fighting
as a king over the enemies of sin and Satan, and teaching his followers about
forgiveness, family responsibilities, and faith. He does not perform the same
task eachtime, but he always functions in this threefold way.
So Jesus teaches the redeemed, performs acts of power, conveys the
information he receivedfrom the Father, is continually faithful to him, and

always does so with an attitude of humility and gentleness. Ihave used the
present tense to describe his activities because, as the Catechismagain
reminds us, Jesus performs the roles of prophet, priest and king ‘both in his
estate of humiliation and exaltation’.
Having noted some generalpoints about the similarities betweenJesus and
Moses,I would wish now to considersome specific features in which the
prophetic office of Jesus transcends the ministry of Moses.
Uniqueness of Jesus as a prophet
The first aspectto note concerning how Jesus transcends the abilities of Moses
is his capability of dealing with all his people personally. When Moses was
instructing the Israelites, he could not dealwith them all simultaneously. In
contrastto the limitations of Moses,Jesuscaninstruct his church
simultaneously. This is the case whetherwe think of the church on earth with
all its distinctions of language, developmentand needs. It is also the case with
regard to the church in its aspectofpart of it being in heaven and part on
earth. TodayJesus is the Teacherof the believers in heavenand the believers
on earth. Obviously, he teaches them different matter, but the fact is that
there is only one Teacherofthe church, Jesus the prophet. Of course, we
know that Jesus is not physically presentwith his church on earth. So how
does he teachthem? He does so through the ministry of the Holy Spirit who
takes ofthe things of Christ and reveals them unto us (John 16:14-15). We are
gatheredhere as a congregationin order to be taught togetherby our
Prophet. The Spirit of Christ illuminates us as we listen to him.
In addition to teaching us personally, Jesus also will teachus permanently. He
will be our Teacherthroughout our lives as Christians here on earth, and he
will teachus in heaven after we die. In a way similar to how a pupil leaves
schooland goes on to university, so we leave the teachings given on earth and
begin to learn deeperaspects oftruth in heaven. On earth, university

eventually comes to an end, but our experience of being taught by Jesus will
never end. Psalm22:22 indicates that Jesus, whenhe was on the cross, made a
promise to his Fatherthat he would do this for Christians. He promised that
he would teachthe Father’s name to his brethren. A picture is given of this
heavenly activity in Revelation7:17: ‘For the Lamb in the midst of the throne
will be their shepherd, and he will guide them to springs of living water, and
God will wipe awayevery tear from their eyes.’The prophet functions as a
Guide into the eternalfountain who is God himself, and eachtime Jesus
reveals truths about God to us the Father will wipe awayour tears. I am not
convinced that these tears are connectedto life on earth. They may be, but
they seemto be linked also to the discoveries we make ofGod as the eternal
fountain. Tears are an expressionof emotion; we can have tears of delight at
new discoveries, tears ofamazement at unexpected attainments, and tears of
love as we sense we are loved. It will be impossible to behold Jesus in the
eternal world without having overwhelming emotions, of having greatjoy.
Further, Jesus the prophet teaches us powerfully. By this I mean that he never
fails in conveying to us the particular truths that we need to hear. In his
presence todayhe has taught us the truths about salvationthat we needed to
hear. A teacherusually has a plan as to what they are going to teachtheir
classes. Jesus also has a plan, and he does not adjust because ofunseen
circumstances. He knew exactly where eachof us would be spiritually today.
The Saviour may have taught us today that God is merciful, that God will
chastise us for our sins, that God has suitable promises, that God has given
particular instructions. Whatever our need, he will have addressedit. In this
life, he has to teach us about aspects ofGod that suit our condition as
pilgrims; in the next life, he will teachus about aspects ofGod that will suit
our condition as glorified person made perfect in holiness.
Peter’s warning
Having indicated that the exaltedJesus is the prophet whom Mosespredicted,
Peternow repeats the warning that Moses gave concerning a wrong response

to the future prophet: ‘And it shall be that every soul who does not listen to
that prophet shall be destroyed from the people’ (2:33).
Peteris not referring to people who may not have the opportunity of listening
to Jesus. Suchwill be judged according to the light they had from creation
and conscience.Insteadhe is speaking to those who would not be attentive to
what Jesus had to say to them.
What was the messagethatPeter had for the crowd in Jerusalemthat day? It
was not merely that Jesus was able to work astonishing miracles on behalf of
unfortunate people. Instead his messagewas thatthese citizens of Jerusalem
should repent of their sins, including the sin of having rejectedJesus
previously. If they persisted in refusing to repent, the day would come when
they would be cut off from the visible community of God’s people and find
themselves under his awful, eternaljudgement.
This is the messagethat Peterhas for us as well. This is a lessonthat Peterhad
to learn himself because onthe Mount of Transfigurationhe was told by God
to listen to Jesus and not to Moses and Elijah. And he says to us, ‘Safety and
satisfactioncome from listening to Jesus Christ. Repentance brings us into a
relationship in which we enjoy the personal, permanent and powerful
instruction of Jesus the Prophet.’
Jesus the Prophet (Acts 3:22-23)
August 04, 2010

Peteris addressing a Jewishaudience here and he was probably aware of
questions that would automaticallyarise in their minds regarding the Messiah
and his kingdom. In particular, Peterdeals with the matter of the prophet
foretold by Moses and with the concernof the focus of Old Testament
prophecy. His listeners were fully aware that the Old Testament, their Bible,
predicted the coming of such a prophet as well as containing the predictions of
other Old Testamentprophets who were not like Moses. The keypoint
regarding this predicted prophet was that he would be like Moses. Therefore
we need to considerthe ways in which Jesus was a prophet like Moses,and the
easiestwayto do this is to detail some unique features of Moses’prophetic
ministry.
Moses the prophet
The first aspectto note is that Moses prophesiedto a community for whom he
had been instrumental in providing redemption from slavery. God sent Moses
with a messageofdeliverance to a nation of slaves unable to deliver
themselves from political bondage.
A seconddetail to note about the prophetic word of Moses wasthat it was
accompaniedby miraculous signs. This was the case with regardto his
messageto Pharaoh, as displayed in the ten plagues that afflicted the
Egyptians, as wellas subsequently when he was leading the people of God
through the desert, such as providing water from the rock.
A third feature of the prophetic ministry of Mosesis that he receivedfrom
God the instructions to pass on to his people. Moses receivedthese
instructions at Mount Sinai and they are recorded in the Books ofExodus,
Leviticus, Numbers and Deuteronomy. Mostof these instructions are
concernedwith aspects ofthe worship of God, but he was also given
instructions regarding individual behaviour as well as the role of the civil
authorities.

A fourth feature of Moses’role was that he was faithful in his service of God.
This is the point that is made by the author of Hebrews when he writes in
Hebrews 3:5: ‘Now Moses was faithful in all God’s house as a servant.’
Wherever Godaskedhim to go and whateverhe askedhim to do, Moses was
loyal to God.
A fifth feature of Moses’prophetic role was the spirit in which he ministered.
He is identified in Numbers 12:3 as ‘very meek, more than all people who
were on the face of the earth.’ His attitude is very commendable when we
recallthe stubbornness and ingratitude of the Israelites whom he taught about
God.
Similarities betweenMoses andJesus
We cantake these five features of Moses the prophet and apply them to the
ministry of Jesus. Jesus’ministry involves dealing with a people who are
enslaved, exceptthat they are not in bondage to another political system, but
to the powerof sin. He teaches those whomhe had to redeem from the state of
sin. This is a big difference betweenMoses and Jesus. The redemption
connectedto Moses wasbrought about through the sacrifice ofthe Passover
lamb; Moses did not provide the means of redemption. In contrast, Jesus had
to redeem his people by the sacrifice ofhimself. This he did when he suffered
on the cross and bore the penalty againsttheir sins. He took their place and
bore the wrath of God that was their due.
Like Moses in his role as the Delivererof Israel, Jesus also performed
miracles in order to authenticate that he was sent by God to be the Messiah.
The Saviour himself pointed to the miracles when John the Baptist askedfor
confirmation of what was happening: ‘And Jesus answeredthem, “Go and tell
John what you hear and see:the blind receive their sight and the lame walk,

lepers are cleansedand the deaf hear, and the dead are raisedup, and the
poor have goodnews preached to them. And blessedis the one who is not
offended by me”’ (Matt. 11:4-6).
Again like Moses, Jesus receivedthe teaching he gave to his disciples from
God. ‘“I have much to sayabout you and much to judge, but he who sent me
is true, and I declare to the world what I have heard from him.” They did not
understand that he had been speaking to them about the Father. So Jesus said
to them, “When you have lifted up the Sonof Man, then you will know that I
am he, and that I do nothing on my own authority, but speak just as the
Father taught me. And he who sent me is with me. He has not left me alone,
for I always do the things that are pleasing to him”’ (John 8:26-29).
Further Jesus was faithful to his calling to be God’s prophet. This aspectof
his service was prophesiedin Psalm40:8-10:‘I desire to do your will, O my
God; your law is within my heart. I have told the glad news of deliverance in
the greatcongregation;behold, I have not restrained my lips, as you know, O
LORD. I have not hidden your deliverance within my heart; I have spokenof
your faithfulness and your salvation;I have not concealedyour steadfastlove
and your faithfulness from the great congregation.’These versesare quoted
by the author of Hebrews (10:7ff.) when speaking ofthe work of Christ in
teaching those for whom he died.
It is also the case thatJesus is identified as possessing the same attitude as
Moses did – meekness orgentleness.This was how the Saviour described
himself, and he did so in the context of his functioning as a prophet. Matthew
records these words of Jesus:‘Take my yoke upon you, and learn from me,
for I am gentle and lowly in heart, and you will find restfor your souls’(Matt.
11:29). Jesus was a gentle and humble Instructor of his disciples.

Going back briefly to the three offices of Jesus, we should realise that he
performs eachrole simultaneously. Forexample, when he teaches as a
prophet, he is giving the path of blessing as a priest, and requiring obedience
as a king. Or when he was on the cross, he was suffering as a priest, fighting
as a king over the enemies of sin and Satan, and teaching his followers about
forgiveness, family responsibilities, and faith. He does not perform the same
task eachtime, but he always functions in this threefold way.
So Jesus teaches the redeemed, performs acts of power, conveys the
information he receivedfrom the Father, is continually faithful to him, and
always does so with an attitude of humility and gentleness. Ihave used the
present tense to describe his activities because, as the Catechismagain
reminds us, Jesus performs the roles of prophet, priest and king ‘both in his
estate of humiliation and exaltation’.
Having noted some generalpoints about the similarities betweenJesus and
Moses,I would wish now to considersome specific features in which the
prophetic office of Jesus transcends the ministry of Moses.
Uniqueness of Jesus as a prophet
The first aspectto note concerning how Jesus transcends the abilities of Moses
is his capability of dealing with all his people personally. When Moses was
instructing the Israelites, he could not dealwith them all simultaneously. In
contrastto the limitations of Moses,Jesuscaninstruct his church
simultaneously. This is the case whetherwe think of the church on earth with
all its distinctions of language, developmentand needs. It is also the case with
regard to the church in its aspectofpart of it being in heaven and part on
earth. TodayJesus is the Teacherof the believers in heavenand the believers
on earth. Obviously, he teaches them different matter, but the fact is that
there is only one Teacherofthe church, Jesus the prophet. Of course, we
know that Jesus is not physically presentwith his church on earth. So how

does he teachthem? He does so through the ministry of the Holy Spirit who
takes ofthe things of Christ and reveals them unto us (John 16:14-15). We are
gatheredhere as a congregationin order to be taught togetherby our
Prophet. The Spirit of Christ illuminates us as we listen to him.
In addition to teaching us personally, Jesus also will teachus permanently. He
will be our Teacherthroughout our lives as Christians here on earth, and he
will teachus in heaven after we die. In a way similar to how a pupil leaves
schooland goes on to university, so we leave the teachings given on earth and
begin to learn deeperaspects oftruth in heaven. On earth, university
eventually comes to an end, but our experience of being taught by Jesus will
never end. Psalm22:22 indicates that Jesus, whenhe was on the cross, made a
promise to his Fatherthat he would do this for Christians. He promised that
he would teachthe Father’s name to his brethren. A picture is given of this
heavenly activity in Revelation7:17: ‘For the Lamb in the midst of the throne
will be their shepherd, and he will guide them to springs of living water, and
God will wipe awayevery tear from their eyes.’The prophet functions as a
Guide into the eternalfountain who is God himself, and eachtime Jesus
reveals truths about God to us the Father will wipe awayour tears. I am not
convinced that these tears are connectedto life on earth. They may be, but
they seemto be linked also to the discoveries we make ofGod as the eternal
fountain. Tears are an expressionof emotion; we canhave tears of delight at
new discoveries, tears ofamazement at unexpected attainments, and tears of
love as we sense we are loved. It will be impossible to behold Jesus in the
eternal world without having overwhelming emotions, of having greatjoy.
Further, Jesus the prophet teaches us powerfully. By this I mean that he never
fails in conveying to us the particular truths that we need to hear. In his
presence todayhe has taught us the truths about salvationthat we needed to
hear. A teacherusually has a plan as to what they are going to teachtheir
classes. Jesus also has a plan, and he does not adjust because ofunseen
circumstances. He knew exactly where eachof us would be spiritually today.

The Saviour may have taught us today that God is merciful, that God will
chastise us for our sins, that God has suitable promises, that God has given
particular instructions. Whatever our need, he will have addressedit. In this
life, he has to teach us about aspects ofGod that suit our condition as
pilgrims; in the next life, he will teachus about aspects ofGod that will suit
our condition as glorified person made perfect in holiness.
Peter’s warning
Having indicated that the exaltedJesus is the prophet whom Mosespredicted,
Peternow repeats the warning that Moses gave concerning a wrong response
to the future prophet: ‘And it shall be that every soul who does not listen to
that prophet shall be destroyed from the people’ (2:33).
Peteris not referring to people who may not have the opportunity of listening
to Jesus. Suchwill be judged according to the light they had from creation
and conscience.Insteadhe is speaking to those who would not be attentive to
what Jesus had to say to them.
What was the messagethatPeter had for the crowd in Jerusalemthat day? It
was not merely that Jesus was able to work astonishing miracles on behalf of
unfortunate people. Instead his messagewas thatthese citizens of Jerusalem
should repent of their sins, including the sin of having rejectedJesus
previously. If they persisted in refusing to repent, the day would come when
they would be cut off from the visible community of God’s people and find
themselves under his awful, eternaljudgement.
This is the messagethat Peterhas for us as well. This is a lessonthat Peterhad
to learn himself because onthe Mount of Transfigurationhe was told by God
to listen to Jesus and not to Moses and Elijah. And he says to us, ‘Safety and
satisfactioncome from listening to Jesus Christ. Repentance brings us into a

relationship in which we enjoy the personal, permanent and powerful
instruction of Jesus the Prophet.’
https://www.gotquestions.org/was-Jesus-a-prophet.html
Jesus as the PromisedOne
Luke wants to identify Jesus as the one who fulfills the expectations of Jewish
faith basedon many different passages in the Hebrew Scriptures.
Messiah:The psalms and other writings speak ofa promised Messiahorideal
king who will restore the fortunes of Israel(e.g., Ps. 89;cf. 2 Sam. 7:5–16).
According to Luke, this is Jesus (9:20).
Son of Man: The book of Daniel describes the coming of a heavenly figure
calledthe “Sonof Man” (Dan. 7:13–14 [NRSV:human being]). Again, Luke
says that this is Jesus (22:69;cf. Acts 7:56).
Prophet Like Moses:The book of Deuteronomyrecords a promise that God
will raise up a prophet like Moses (Deut. 18:15). Luke’s Gospelidentifies
Jesus as the one God has sent to lead a new exodus (9:31 [NRSV: departure]),
and the book of Acts explicitly identifies Jesus as the prophet like Moses
promised in Deuteronomy(Acts 3:22; 7:37).
Servant of the Lord: The prophet Isaiahspeaks ofa suffering Servant of the
Lord, through whom God will establishjustice (Isa. 42:1–4;49:1–6;50:4–11;
52:13–53:12). Luke identifies this figure with Jesus (22:37, referring to Isa.
53:12;cf. Acts 8:30–35).
Returned Elijah: The book of Malachipredicts that the prophet Elijah will
return before the day of the Lord (Mal. 4:5). Luke does not explicitly identify
Jesus as the returned Elijah, but he omits a story from Mark’s Gospelthat
identifies John the Baptist as that figure (Mark 9:11–13), andhe adds two
stories that present Jesus doing things that Elijah was famous for doing:

raising a widow’s son(7:11–17;cf. 1 Kings 17:17–24)andascending into
heaven (24:50–51;cf. 2 Kings 2:9–12).
Jesus Is All of These—andMore
Mostreaders of the JewishScriptures traditionally had assumedthat these
various figures were different individuals, not one person. The focusing of all
of these traditions onto a single individual appears to have been an innovation
of the Christian faith. Luke himself was not the prime innovator, but his
writings offer what may be the best example of such a comprehensive
approachto Christology. Jesus fulfills things written in all of the Scriptures
(24:27; cf. 24:44).
http://www.textbookesources.bpgftp.com/Powell_Explore/8.20.htm
Jesus Christ: Prophet, Priest, and King
From the Orthodox Study Bible (Old Testament)
Throughout the Old Testament, Godraisedup prophets, priests, and kings
from among His chosenpeople to serve and lead Israel. Notonly did these
servants minister in their own right, many prefigured the coming of Christ
our God, the promised Prophet, Priest, and King.
PROPHET

Deuteronomy 18:15-19 foreshadowsChrist as the promised Prophet. The
Lord speaks to Moses:“I will raise up for them a Prophet like you from
among their brethren, and I will put My word in His mouth, and He shall
speak to them all I command Him” (v. 18). The words, “like you” and “from
among their brethren” speak of the preincarnate Word taking on human
nature to become the promised Prophet.
The New Testamentreveals severalinstanceswhenJesus is recognizedand
proclaimed as this Prophet of whom Moseswrote. Forexample, after
witnessing Jesus’miracle of feeding the five thousand, those present said,
“This is truly the Prophet who is to come into the world” (Jn 6:14; see also Jn
7:40). Later St. Peter, while preaching to the Jews, quotes from Deuteronomy
18:18, 19, showing Jesus Christ as the long-awaitedProphet, the fulfillment of
God’s promise (Acts 3:22, 23).
PRIEST
Psalm109:1-4 foreshadows Christas the greatHigh Priest: “The Lord said to
my Lord . . . ‘You are a priest foreveraccording to the order of
Melchizedek.’” The Book ofHebrews leaves no doubt as to whom this passage
envisions: “Considerthe Apostle and High Priest of our confession, Jesus
Christ” (Heb 3:1). And, “We have such a High Priest, who is seatedat the
right hand of the throne of the Majestyin the heavens” (Heb 8:1). This long-
awaitedHigh Priestis our Lord Jesus Christ. See also Hebrews 6:20.
A priest is one “appointed to offer both gifts and sacrifices”(Heb 8:3). As our
eternal High Priest, Jesus Christ freely offers Himself by willingly dying on
the Cross forus. He did so as the perfectsacrifice, fulfilling the requirements
of atonement through the remission of sins. By this gift, the promise of

resurrectionis offered, paradise is reopened, the Comforteris sent, and the
hope of eternal life is given. As High Priest, Jesus is both the offerer and the
offering.
KING
The Prophet Jeremiahrecords God’s promise of a coming King. The Lord
says, “Behold, days are coming when I will raise up for David the Righteous
Orient, and a King shall reign. He will understand, and bring about judgment
and righteousness onthe earth” (Jer 23:5).
Isaiahpromises His government will be not temporal, but eternal, ruling from
the throne of David (Is 9:6, 7). In Zechariah6:13, a priest on His throne is
foreshadowed.
On Palm Sunday, Jesus enters Jerusalemas a humble servant-King on the
foal of a donkey (see Zec 9:9 and Mt 21:1-7). He willingly and without
hesitation, doubt, or fearaccepts the extreme humiliation of the Cross. Above
His head is written, “King of the Jews”(Jn 19:12-22).
At His SecondComing, foretold in Old Testamentprophecy, Christ will come
as the all-conquering King of kings to execute judgment, destroy the forces of
evil, and establishan everlasting peace. Psalm2:6 tells us the Father
establishedHis Sonover the holy hill of Zion. In Psalm21:28, the kingdom
belongs to the Lord, and He will rule over all nations. Isaiahreveals the
Gentiles as being included in His kingdom (Is 62:2, 3). Jesus Himself promised
the day when people “see the Son of Man coming in His kingdom” (Mt 16:28).
In the apocalyptic vision of the Apostle John, Christ’s title is: “KING OF
KINGS AND LORD OF LORDS” (Rev 19:16).

We have a Prophet who is the Truth, a Priest whose eternaloffering is
acceptedby the Father and received by us, and a King who will rule and reign
forever over His Kingdom.
Moses prophesiedthe Messiah
by Wayne D. Turner
From BibleTrack
Copyright 2004-2008
As the Hebrews are preparing to move into Canaanto possessit according to
God's promise to Abraham, Mosesissues a series ofwarnings, one of which
contains a prophecy concerning the Messiahin Deuteronomy 18:15-22.
Deuteronomy 18:15 The LORD thy God will raise up unto thee a Prophet
from the midst of thee, of thy brethren, like unto me; unto him ye shall
hearken;
Deuteronomy 18:16 According to all that thou desiredstof the LORD thy God
in Horeb in the day of the assembly, saying, Let me not hear againthe voice of
the LORD my God, neither let me see this greatfire any more, that I die not.
Deuteronomy 18:17 And the LORD said unto me, They have well spokenthat
which they have spoken.
Deuteronomy 18:18 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.
Deuteronomy 18:19 And it shall come to pass, that whosoeverwill not hearken
unto my words which he shall speak in my name, I will require it of him.

Deuteronomy 18:20 But the prophet, which shall presume to speak a word in
my name, which I have not commanded him to speak, orthat shall speak in
the name of other gods, even that prophet shall die.
Deuteronomy 18:21 And if thou sayin thine heart, How shall we know the
word which the LORD hath not spoken?
Deuteronomy 18:22 When a prophet speakethin the name of the LORD, if the
thing follow not, nor come to pass, that is the thing which the LORD hath not
spoken, but the prophet hath spokenit presumptuously: thou shalt not be
afraid of him.
On first read, these references to a prophet seema little vague; one might even
think that Moses is referring to Joshua who is to follow him. However, Jesus
points out in Luke 24:27 that Mosesprophesiedconcerning the Messiahwhen
he says, "And beginning at Moses andall the prophets, he expounded unto
them in all the scriptures the things concerning himself." Earlierin his
ministry Jesus had said in John 5:46, "Forhad ye believed Moses, ye would
have believed me: for he wrote of me." This is another reference to
Deuteronomy 18:15-22.
Here's the question: Did the Jews ofJesus'day regard Deuteronomy18:15-22
to be a Messianicreference?To answerthis question, let's look at John 1:45,
"Philip findeth Nathanael, and saith unto him, We have found him, of whom
Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of
Joseph." Fromthis reference, it is logicalto deduct that Jews were looking for
a fulfillment of Moses'prophecyand had equatedthe prophet of
Deuteronomy 18 to be the same as the Messiah.
Peterhimself refers to this passagein Acts 3:22-23, "ForMoses truly said
unto the fathers, A prophet shall the Lord your God raise up unto you of your
brethren, like unto me; him shall ye hear in all things whatsoeverhe shall say
unto you. And it shall come to pass, that every soul, which will not hear that
prophet, shall be destroyedfrom among the people." Take notice regarding
Peter's understanding of Moses'words in Deuteronomy 18:19 when he says,
"...whosoeverwill not hearkenunto my words which he shall speak in my
name, I will require it of him." In Peter's message,he understands that phrase

to mean, "shall be destroyedfrom among the people." Without question,
PeterregardedMoses words to be Messianic prophecy.
Stephen further confirms this understanding when he mentions it in passing
to his all-Jewishaudience in Acts 7:37, "This is that Moses, whichsaid unto
the children of Israel, A prophet shall the Lord your God raise up unto you of
your brethren, like unto me; him shall ye hear."
From these passagesofscripture we may deduct the following:
Moses prophesiedconcerning the coming of the Messiah
The people of Jesus'day understood that to be the meaning of Moses'words
Jesus was the fulfillment of that Mosaic prophecy.
The Old TestamentWitness that Jesus is the Christ *
PROMISED FULFILLED
1. That He would become incarnate by birth into humanity Isaiah9:6 . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Luke 1:35; 2:11 2. That He would be the
Seedof the woman Genesis 3:15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
.Matthew 1:18 3. That He would be born of a virgin Isaiah7:14 . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . .Matthew 1:20-23 4. That He would be of the
lineage of Abraham Genesis 12:3;17:6-7 . . . . . . . .Matthew 1:1; Romans 9:5;
Galatians 3:16 5. That He would be of the tribe of Judah Genesis 49:10 . . . . . .
. . . . . . . . . . . . . . . . .Hebrews 7:14; Revelation5:5 6. That He would be of the
royal lineage of David 2Samuel 7:12-13 . . . . . . . . . . . . . . . . . . . . . .Luke 1:31-
33; Romans 1:3 7. That He would be born in BethlehemMicah 5:2-3 . . . . . . . .
. . . . . . . . . . . . . . . . .Matthew 2:5-6; Luke 2:4-6, 15 8. That He would be called
‘Immanuel’ Isaiah 7:14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Matthew

1:23 9. That He would be worshiped and given gifts by Gentiles Isaiah60:3, 6,
9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Matthew 2:11
38. That He would be the Prophet promised by MosesDeuteronomy18:18 . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Acts 3:22 39. That He would be seatedat
God’s right hand Psalm110:1 . . . . . . . . . . . . . . . . . . . . .Matthew 22:44;
Hebrews 10:12-13 40. ThatHe would be the Priest-King Genesis 14:18;Psalm
110:4 . . . . . . . . . . . .Hebrewws 5:5-10;7:1, 14-17 41. That He would be the
One who will strike the nations Numbers 24:17 . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . . .Revelation19:15 42. ThatHe would be Ruler of the nations of the earth
Psalm2:8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Revelation2:26-27;19:16 43. That
He would be the universal King Zecharaiah14:9; Psalm 110:1-2 . . . . .Acts
2:34-35;1 Corinthians 15:25; Revelation11:15 44. That He would be the
Prince of PeaceIsaiah9:6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Ephesians
2:14-18 45. That His kingdom would be everlasting Daniel2:44; 4:34; 7:13-14,
27 . . . . . . . . . . . . .Luke 1:33; Hebrews 12:28
“ForGod so loved the world that He gave His only begottenSon, that whoever
believes in Him should not perish but have everlasting life” (John 3:16).
“Noris there salvation in any other, for there is no other name under heaven
given among men by which we must be saved” (Acts 10:43).
*Adapted from W. Graham Scroggie, AGuide to The Gospels(London:
Pickering & Inglis, Ltd., 1958)pp. 482-6.
Bethany Bible Church 18245 NW GermantownRd., Portland, OR 97231 503-
645-1436 www.bethanybible.org
© 2010, BethanyBible Church The Holy Bible, New King James Version; ©
1982 by Thomas Nelson, Inc.
10. That He would be called out of Egypt Hosea 11:1 . . . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . .Matthew 2;13-15 11. That He would have a “forerunner”
(John the Baptist) Isaiah40:3; Malachi3:1 . . . . . . . . . . . . . . . . . .Matthew 3:1-
6; Mark 1:2-8 12. That the Holy Spirit would rest upon Him Isaiah11:1-2;
61:1 . . . . . . . . . . . . . . . . . . .Luke 3:21-22;4:18; John 3:34 13. That He would
come on a saving mission Isaiah61:1-3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . .Luke 4:16-19 14. That He would perform miracles Isaiah35:5-6 . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . .Matthew 11:4-5 15. That He would be a light to
the Gentiles Isaiah42:6; 49:6; 62:1-2 . . . . . . . . . . . . . . . . . .Luke 2:30-32;
Acts13:47 16. That He would be soughtout by the Gentiles Isaiah 11:10 . . . . . .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .John 12:20-22 17. ThatHe would be a
Man of Sorrows Isaiah53:3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Hebrews
2:18; 4:15 18. That He would be rejectedby men Psalm69:8; Isaiah 53:3 . . . .
. . . . . . .John 1:11; 7:5; 18:39-40;Acts 3:14 19. That He would be deserted
Zechariah 13:7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Matthew 26:31, 56 20
That He would be scourgedand spat upon Isaiah 50:6 . . . . . . . . . . . . . . . . . . . .
. . . . . . . . . . . .Matthew 26:67;27:26 21. That He would be given vinegar to
drink Psalm 69:21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Matthew 27:34, 48
22. That His hands and feet would be pierced Psalm 22:16 . . . . . . . . . . . . . . . . .
. . . . . . . . . . . .Luke 23:33;John 20:25 23. That He would be forsakenby God
Psalm22:1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Matthew 27:46
24. That He would be surrounded and mockedby enemies Psalm22:7-8;
109:25 . . . . . . . . . . . . . .Matthew 27:39-44;Mark 15:29-32 25. ThatHe would
be numbered among transgressorsIsaiah53:12 . . . . . . . . . . . . . . . . . . . . . . . . . .
.Mark 15:27-28;Luke 22:37 26. That men would castlots for His clothing
Psalm22:18 . . . . . . . . . . . . . . . . . . . . . . . . . .Luke 23:34;John 19:23-24 27. That
He would suffer while dying because ofthirst Psalm 22:15 . . . . . . . . . . . . . . . . .
. . . . . . . . . . . . . . . . . . . . . .John 19:28 28. That He would commit His spirit to
God Psalm31:5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Luke 23:46 29.
That none of His bones would be broken Psalm34:20; Numbers 9:12 . . . . . . . .
. . . . . . . . . . . . . . . .John 19:33-36 30. ThatHe would be pierced in the side
Zechariah 12:10;13:6 ................................John19:37 31. That He would would
be among the rich at His death Isaiah53:9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
. . . . .Matthew 27:57-60 32. ThatHe would rise from the dead without
corruption Psalm16:9-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . .Acts 2:27, 31;
13:33-35 33. ThatHe would ascendto glory Psalm 24:7-10;68:18 . . . . . . . . . . .
. . . .Acts 1:9-11;2:33; Ephesians 4:8 34 That He would be called the Eternal
Son of God Psalm2:7, 12 . . . . . . . . . . . .Matthew 3:17; Luke 1:35; Hebrews
1:5; 5:5 35. That He would be knownas a Suffering Servant Isaiah42:1-4;
52:13-15 . . . . . . . . . .Matthew 12:18-21;Philippians 2:7-8; Hebrews12:3 36.

That He would be called the rejectedCornerstone Psalm118:22 . . . . . . . . . . . .
.Matthew 21:42;Acts 4:11; Ephesians 2:20 37. That He would be called the
Morning Star Numbers 24:17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Revelation
22:16
http://bethanybible.org/pdf/witness.pdf
The Prophet Like Moses VanParunak (van@parunak.com)For my friend
AH
The Promise Moses promisedthe children of Israel:Deuteronomy 18:15 The
LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy
brethren, like unto me; unto him ye shall hearken; 16 According to all that
thou desiredstof the LORD thy God in Horeb in the day of the assembly,
saying, Let me not hear againthe voice of the LORD my God, neither let me
see this greatfire any more, that I die not. 17 And the LORD said unto me,
They have well spokenthat which they have spoken. 18 I will raise them up a
Prophet from among their brethren, like unto thee, and will put my words in
his mouth; and he shall speak unto them all that I shall command him. 19
And it shall come to pass, that whosoeverwillnot hearkenunto my words
which he shall speak in my name, I will require it of him. Note three
qualifications: the promised one was to be • “a prophet,” one who speaks forth
the word of God • “from the midst of thee, of thy brethren,” one descended
from the twelve tribes of Israel• “like unto me,” resembling Moses. Three
passagesin the New Testamentteachthat Jesus is this prophet.
The Gospelof Matthew The first gospeldraws numerous parallels between
Jesus and the promised Prophet.
The Word of God Moses wrote five books:Genesis, Exodus, Leviticus,
Numbers, and Deuteronomy. Matthew records five major sermons by the
Lord Jesus that remind us of Moses’prophecy, one for eachbook. • In
Chapters 5-7, the Sermon on the Mount, Jesus teaches how his people should
live. Moses receivedthe law from God on Mount Sinai in Exodus 19-20. • In

Jesus was a promised prophet

Recommended

Recommended

More Related Content

What's hot

What's hot (19)

Similar to Jesus was a promised prophet

Similar to Jesus was a promised prophet (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was a promised prophet