9<\/strong>. When thou art come into the land<\/em> ] Characteristic of the Sg.; cp. Deu 9:5<\/span>.<\/p>\n which the Lord thy God<\/em> is to give<\/strong> thee<\/em> ] Peculiar to D; see on Deu 1:20<\/span>, Deu 4:21<\/span> f.<\/p>\n learn to do<\/em> ] Only here.<\/p>\n abominations<\/em> ] See on Deu 7:25<\/span>, and cp. Deu 12:31<\/span>.<\/p>\n 9 22. Of Prophets in contrast to Diviners, etc.<\/p>\n In the promised land Israel must have nothing to do with the abominations of its peoples (Deu 18:9<\/span>); with any one passing his children through the fire, or diviner, soothsayer, augur, sorcerer, spell-binder or trafficker with the dead (Deu 18:10<\/span> f.), for these are abominations to Jehovah to whom Israel must be utterly loyal (Deu 18:12-14<\/span>). A prophet shall He raise up from among themselves, to be such a mediator of His word, as in oreb they had prayed Moses to be; to him shall they hearken (Deu 18:15-19<\/span>). The prophet who presumes to speak in God’s name what He has not spoken, or in the name of other gods, shall die (Deu 18:20<\/span>). The proof of his falseness shall be the non-fulfilment of his predictions (Deu 18:21<\/span> f.). Sg. throughout except for an insertion in Deu 18:15<\/em><\/span> (see note) and, acc. to Sam. LXX, the last clause of Deu 18:22<\/span>. There are no other signs of a diversity of hands. The spirit is thoroughly deuteronomic, the argument compact and consistent.<\/p>\n Marti reads Deu 18:9-13<\/em><\/span> as belonging to the law of the priests (Deu 18:1-8<\/span>) and Deu 18:14-22<\/span> as a later addition (so too Cornill), with this further evidence of its secondary character that it introduces Moses in a way unparalleled in the Code, and in 22 gives a onesided conception of prophecy. But it is most probable that the Code of D, founded on the teaching of the prophets, contained a law of the Prophet in succession to those on Judges, King and Priests; and the emphatic contrast, which the construction of the passage brings out between the native prophet and the foreign diviners (see on Deu 18:15<\/span>), is natural and leaves a strong impression of the unity of the whole. Indeed it is easier to argue the secondary character of Deu 18:10-13<\/em><\/span> (as unnecessary before 14 and as containing the term perfect<\/em> not applied so elsewhere in D but found in P) than that of Deu 18:14-22<\/span>. Nor does Deu 18:22<\/span> give so imperfect a view of prophecy as Marti supposes; the resemblance between it and the tests which Jeremiah applied to himself and the false prophets is wonderfully close. Steuern. takes Deu 18:10-12<\/span> a<\/em> as an independent law to which an editor has added Deu 18:9<\/em><\/span> ; Deu 18:12<\/em><\/span><\/em> b <\/em> Deu 18:22<\/span> a<\/em>, composed by himself with the use of a Pl. narrative (ch. 5) and perhaps an originally separate law on the Prophets. His analysis has more to say for itself than the other but is not convincing. I agree with Berth. that Deu 18:20<\/em><\/span> ff. may as well be dependent on Deu 18:16<\/em><\/span> ff. as the converse.<\/p>\n It is significant but not surprising that the Law of the Prophet is peculiar to D and not found in other Codes, which contain, however, prohibitions of the foreign practices here forbidden to Israel, E, Exo 22:18<\/span> (17), H, Lev 18:21<\/span>, Lev 19:26<\/span>; Lev 19:31<\/span>, Lev 20:2<\/span> ff., Lev 20:27<\/span>. It is more important to notice Saul’s suppression of those who dealt with ghosts (1Sa 28:3<\/span>), and the frequent protests of the prophets, and their appeals to the word of the living God (Isa 2:6<\/span>; Isa 8:19<\/span>, Mic 3:6<\/span> f., Mic 5:12<\/span> (11), Jer 27:9<\/span>; Jer 29:8<\/span>), for in these we find the real basis of this law of D, as well as the example of its form.<\/p>\n In the Code of ammurabi there are no laws against divination, sorcery or magic. False accusations of laying spells on men are punished, but the ordeal by water is enjoined in one of the two cases mentioned 1 f.<\/p>\n 9-14. thou shalt not learn to doafter the abominations of those nations<\/B>(See on Le18:21<\/span>; Le 19:26<\/span>; Le19:31<\/span>; Le 20:4<\/span>). In spite ofthis express command, the people of Canaan, especially thePhilistines, were a constant snare and stumbling block to theIsraelites, on account of their divinations and superstitiouspractices. <\/P> De18:15-19<\/span>. CHRIST THEPROPHET ISTO BE HEARD.<\/P><\/p>\n When thou art come into the land which the Lord thy God giveth thee<\/strong>,…. The land of Canaan, often thus described, to express the goodness of God in bestowing it on them, as a mere favour of his, without any desert of theirs; and so typical of the heavenly Canaan, or eternal life, which is the free gift of God through Christ:<\/p>\n thou shall not learn to do after the abominations of these nations<\/strong>; the seven nations which before inhabited it; they might learn, as Jarchi observes, to know how corrupt their works were, and to show to their children, that they might not do so; but they were not to learn them so as to practise them, but to have them in the utmost abhorrence, as being abominable to God, and which should be so to them; some of which are as follow.<\/p>\n The Gift of Prophecy. – The Levitical priests, as the stated guardians and promoters of the law, had to conduct all the affairs of Israel with the Lord, not only instructing the people out of the law concerning the will of God, but sustaining and promoting the living fellowship with the Lord both of individuals and of the whole congregation, by the offering of sacrifices and service at the altar. But if the covenant fellowship with Himself and His grace, in which Jehovah had placed Israel as His people of possession, was to be manifested and preserved as a living reality amidst all changes in the political development of the nation and in the circumstances of private life, it would not do for the revelations from God to cease with the giving of the law and the death of Moses. For, as Schultz<\/em> observes, “however the revelation of the law might aim at completeness, and even have regard to the more remote circumstances of the future, as, for example, where the king is referred to; yet in the transition from extraordinary circumstances into a more settled condition, which it foretells in Deu 17:14<\/span>, and which actually took place under Samuel when the nation grew older (Deu 4:25<\/span>), and in the decline and apostasy which certainly awaited it according to Deu 31:16-29<\/span>, when false prophets should arise, by whom they were in danger of being led astray (Deu 13:2<\/span> and Deu 18:20<\/span>), as well as in the restoration which would follow after the infliction of punishment ( Deu 4:29-30<\/span>; Deu 30:1<\/span>.); in all these great changes which awaited Israel from inward necessity, the revelation of the will of the Lord which they possessed in the law would nevertheless be insufficient.” The priesthood, with its ordinances, would not suffice for that. As the promise of direct communications from God through the Urim and Thummim of the high priest was restricted to the single circumstance of the right of the whole congregation being endangered, and did not extend to the satisfaction of the religious necessities of individuals, it could afford no godly satisfaction to that desire for supernatural knowledge which arose at times in the hearts of individuals, and for which the heathen oracles made such ample provision in ungodly ways. If Israel therefore was to be preserved in faithfulness towards God, and attain the end of its calling as the congregation of the Lord, it was necessary that the Lord should make known His counsel and will at the proper time through the medium of prophets, and bestow upon it in sure prophetic words what the heathen nations endeavoured to discover and secure by means of augury and soothsaying. This is the point of view from which Moses promises the sending of prophets in Deu 18:15-18<\/span>, and lays down in Deu 18:19-22<\/span> the criteria for distinguishing between true and false prophets, as we may clearly see from the fact that in Deu 18:9-14<\/span> he introduces this promise with a warning against resorting to heathen augury, soothsaying, and witchcraft.<\/p>\n Deu 18:9-11<\/span><\/p>\n <\/strong> When Israel came into the land of Canaan, it was “ not to learn to do like the abominations of these nations<\/em> ” (the Canaanites or heathen). There was not to be found in it any who caused his son or his daughter to pass through the fire, i.e., any worshipper of Moloch (see at Lev 18:21<\/span>), or one who practised soothsaying (see at Num 23:23<\/span>), or a wizard (see at Lev 19:26<\/span>), or a snake-charmer (see at Lev 19:26<\/span>), or a conjurer, or one who pronounced a ban ( , probably referring to the custom of binding or banning by magical knots), a necromancer and wise man (see at Lev 19:31<\/span>), or one who asked the dead, i.e., who sought oracles from the dead. Moses groups together all the words which the language contained for the different modes of exploring the future and discovering the will of God, for the purpose of forbidding every description of soothsaying, and places the prohibition of Moloch-worship at the head, to show the inward connection between soothsaying and idolatry, possibly because februation, or passing children through the fire in the worship of Moloch, was more intimately connected with soothsaying and magic than and other description of idolatry.<\/p>\n Deu 18:12<\/span><\/p>\n <\/strong> Whoever did this was an abomination to the Lord, and it was because of this abomination that He rooted out the Canaanites before Israel (cf. Lev 18:24<\/span>.).<\/p>\n Deu 18:13-14<\/span><\/p>\n <\/strong> Israel, on the other hand, was to be blameless<\/em> with Jehovah ( , in its intercourse with the Lord). Though the heathen whom they exterminated before them hearkened to conjurers and soothsayers, Jehovah their God had not allowed anything of the kind to them. is placed first as a nominative absolute, for the sake of emphasis: “ but thou, so far as thou art concerned, not so<\/em>.” , thus<\/em>, just so, such things (cf. Exo 10:14<\/span>). , to grant, to allow (as in Gen 20:6<\/span>, etc.).<\/p>\n Deu 18:15<\/span><\/p>\n <\/strong> “ A prophet out of the midst of thee, out of thy brethren, as I am, will Jehovah thy God raise up to thee; to him shall ye hearken<\/em>.” When Moses thus attaches to the prohibition against hearkening to soothsayers and practising soothsaying, the promise that Jehovah would raise up a prophet, etc., and contrasts what the Lord would do for His people with what He did not allow, it is perfectly evident from this simple connection alone, apart from the further context of the passage, in which Moses treats of the temporal and spiritual rulers of Israel (ch. 17 and 18), that the promise neither relates to one particular prophet, nor directly and exclusively to the Messiah, but treats of the sending of prophets generally. And this is also confirmed by what follows with reference to true and false prophets, which presupposes the rise of a plurality of prophets, and shows most incontrovertibly that it is not one prophet only, nor the Messiah exclusively, who is promised here. It by no means follows from the use of the singular, “a prophet,” that Moses is speaking of one particular prophet only; but the idea expressed is this, that at any time when the people stood in need of a mediator with God like Moses, God would invariably send a prophet. The words, “out of the midst of thee, of thy brethren,” imply that there would be no necessity for Israel to turn to heathen soothsayers or prophets, but that it would find the men within itself who would make known the word of the Lord. The expression, “like unto me,” is explained by what follows in Deu 18:16-18<\/span> with regard to the circumstances, under which the Lord had given the promise that He would send a prophet. It was at Sinai; when the people were filled with mortal alarm, after hearing the ten words which God addressed to them out of the fire, and entreated Moses to act as mediator between the Lord and themselves, that God might not speak directly to them any more. At that time the Lord gave the promise that He would raise up a prophet, and put His words into his mouth, that he might speak to the people all that the Lord commanded (cf. Deu 5:20<\/span>.). The promised prophet, therefore, was to resemble Moses in this respect, that he would act as mediator between Jehovah and the people, and make known the words or the will of the Lord. Consequently the meaning contained in the expression “ like unto me” was not that the future prophet would resemble Moses in all respect, – a meaning which has been introduced into it through an unwarrantable use of Num 12:6-8<\/span>; Deu 34:10<\/span>, and Heb 3:2<\/span>, Heb 3:5<\/span>, for the purpose of proving the direct application of the promise to the Messiah alone, to the exclusion of the prophets of the Old Testament. If the resemblance of the future prophet to Moses, expressed in the words “like unto me,” be understood as indicating the precise form in which God revealed Himself to Moses, speaking with him mouth to mouth, and not in a dream or vision, a discrepancy is introduced between this expression and the words which follow in Deu 18:18<\/span>, “I will put My words in his mouth;” since this expresses not the particular mode in which Moses received the revelations from God, in contrast with the rest of the prophets, but simply that form of divine communication or inspiration which was common to all the prophets (vid., Jer 1:9<\/span>; Jer 5:14<\/span>).<\/p>\n But whilst we are obliged to give up the direct and exclusive reference of this promise to the Messiah, which was the prevailing opinion in the early Church, and has been revived by Kurtz, Auberlen,<\/em> and Tholuck<\/em>, as not in accordance with the context or the words themselves, we cannot, on the other hand, agree with v. Hoffmann, Baur, <\/em> and Knobel<\/em>, in restricting the passage to the Old Testament prophets, to the exclusion of the Messiah. There is no warrant for this limitation of the word “prophet,” since the expectation of the Messiah was not unknown to Moses and the Israel of his time, but was actually expressed in the promise of the seed of the woman, and Jacob’s prophecy concerning Shiloh; <\/em> so that O. v. Gerlach<\/em> is perfectly right in observing, that “this is a prediction of Christ as the true Prophet, precisely like that of the seed of the woman in Gen 3:15<\/span>.” The occasion, also, on which Moses received the promise of the “prophet” from the Lord, which he here communicated to the people, – namely, when the people desired a mediator between themselves and the Lord at Sinai, and this desire on their part was pleasing to the Lord, – shows that the promise should be understood in the full sense of the words, without any limitation whatever; that is to say, that Christ, in whom the prophetic character culminated and was completed, is to be included. Even Ewald<\/em> admits, that “the prophet like unto Moses, whom God would raise up out of Israel and for Israel, can only be the true prophet generally;” and Baur<\/em> also allows, that “historical exposition will not mistake the anticipatory reference of this expression to Christ, which is involved in the expectation that, in the future completion of the plan of salvation, the prophetic gift would form an essential element.” And lastly, the comparison instituted between the promised prophet and Moses, compels us to regard the words as referring to the Messiah. The words, “ like unto me,” “like unto thee,” no more warrant us in excluding the Messiah on the one hand, than in excluding the Old Testament prophets on the other, since it is unquestionably affirmed that the prophet of the future would be as perfectly equal to his calling as Moses was to his,<\/p>\n (Note: Let any one paraphrase the passage thus: “A prophet inferior indeed to me, but yet the channel of divine revelations,” and he will soon feel how unsuitable it is” (Hengstenberg).)<\/p>\n – that He would carry out the mediation between the Lord and the people in the manner and the power of Moses. In this respect not one of the Old Testament prophets was fully equal to Moses, as is distinctly stated in Deu 34:10<\/span>. All the prophets of the Old Testament stood within the sphere of the economy of the law, which was founded through the mediatorial office of Moses; and even in their predictions of the future, they simply continued to build upon the foundation which was laid by Moses, and therefore prophesied of the coming of the servant of the Lord, who, as the Prophet of all prophets, would restore Jacob, and carry out the law and right of the Lord to the nations, even to the end of the world (Isa 42; 49; 40; Isa 61:1-11<\/span>). This prophecy, therefore, is very properly referred to Jesus Christ in the New Testament, as having been fulfilled in Him. Not only had Philip this passage in his mind when he said to Nathanael, “We have found Him of whom Moses in the law did write, Jesus of Nazareth,” whilst Stephen saw the promise of the prophet like unto Moses fulfilled in Christ (Act 7:37<\/span>); but Peter also expressly quotes it in Act 3:22-23<\/span>, as referring to Christ; and even the Lord applies it to Himself in Joh 5:45-47<\/span>, when He says to the Jews, “Moses, in whom ye trust, will accuse you; for if ye believed Moses, ye would also believe Me: for Moses wrote of Me.” In Joh 12:48-50<\/span>, again, the reference to Deu 18:18<\/span> and Deu 18:19<\/span> of this chapter is quite unmistakeable; and in the words, “hear ye Him” which were uttered from the cloud at the transfiguration of Jesus (Mat 17:5<\/span>), the expression in Deu 18:15<\/span>, “unto Him shall ye hearken,” is used verbatim<\/em> with reference to Christ. Even the Samaritans founded their expectation of the Messiah (Joh 4:25<\/span>) upon these words of Moses.<\/p>\n (Note: On the history of the exposition of this passage, see Hengstenberg’s Christology.)<\/p>\n Deu 18:16-20<\/span><\/p>\n <\/strong> With this assurance the Lord had fully granted the request of the people, “ according to all that thou desiredst of the Lord thy God;<\/em> ” and Israel, therefore, was all the more bound to hearken to the prophets, whom God would raise up from the midst of itself, and not to resort to heathen soothsayers. (On the fact itself, comp. Deu 5:20<\/span>. with Exo 20:15-17<\/span>.) “ In the day of the assembly<\/em>,” as in Deu 9:10<\/span>; Deu 10:4<\/span>. – The instructions as to their behaviour towards the prophets are given by Moses (Deu 18:19<\/span>, Deu 18:20<\/span>) in the name of the Lord, for the purpose of enforcing obedience with all the greater emphasis. Whoever did not hearken to the words of the prophet who spoke in the name of the Lord, of him the Lord would require it, i.e., visit the disobedience with punishment (cf. Psa 10:4<\/span>, Psa 10:13<\/span>). On the other hand, the prophet who spoke in the name of the Lord what the Lord had not commanded him, i.e., proclaimed the thoughts of his own heart as divine revelations (cf. Num 16:28<\/span>), should die, like the prophet who spoke in the name of other gods. With , the predicate is introduced in the form of an apodosis.<\/p>\n Deu 18:21-22<\/span><\/p>\n <\/strong> The false prophet was to be discovered by the fact, that the word proclaimed by him did not follow or come to pass, i.e., that his prophecy was not fulfilled. Of him they were not to be afraid. By this injunction the occurrence of what had been predicted is made the criterion of true prophecy, and not signs and wonders, which false prophets could also perform (cf. Deu 13:2<\/span>.).<\/p>\n Idolatrous Customs of the Canaanites.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1451.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 9 When thou art come into the land which the LORD<\/B> thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10 There shall not be found among you any one<\/I> that maketh his son or his daughter to pass through the fire, or<\/I> that useth divination, or<\/I> an observer of times, or an enchanter, or a witch, 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 12 For all that do these things are<\/I> an abomination unto the LORD<\/B>: and because of these abominations the LORD<\/B> thy God doth drive them out from before thee. 13 Thou shalt be perfect with the LORD<\/B> thy God. 14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD<\/B> thy God hath not suffered thee so to do.<\/I><\/P> One would not think there had been so much need as it seems there was to arm the people of Israel against the infection of the idolatrous customs of the Canaanites. Was it possible that a people so blessed with divine institutions should ever admit the brutish and barbarous inventions of men and devils? Were they in any danger of making those their tutors and directors in religion whom God had made their captives and tributaries? It seems they were in danger, and therefore, after many similar cautions, they are here charged not to do after the abominations of those nations, v.<\/I><\/span> 9<\/span>.<\/P> I. Some particulars are specified; as, 1. The consecrating of their children to Moloch, an idol that represented the sun, by making them to pass through the fire,<\/I> and sometimes consuming them as sacrifices in the fire, v.<\/I><\/span> 10<\/span>. See the law against this before, Lev. xviii. 21<\/span>. 2. Using arts of divination, to get the unnecessary knowledge of things to come, enchantments, witchcrafts, charms, c.,<\/I> by which the power and knowledge peculiar to God were attributed to the devil, to the great reproach both of God’s counsels and of his providence, Deu 18:10<\/span>Deu 18:11<\/span><\/U><\/span>. One would wonder that such arts and works of darkness, so senseless and absurd, so impious and profane, could be found in a country where divine revelation shone so clearly; yet we find remains of them even where Christ’s holy religion is known and professed; such are the powers and policies of the rulers of the darkness of this world.<\/I> But let those give heed to fortune-tellers, or go to wizards for the discovery of things secret, that use spells for the cure of diseases, are in any league or acquaintance with familiar spirits, or form a confederacy with those that are–let them know that they can have no fellowship with God while thus they have fellowship with devils. It is amazing to think that there should by any pretenders of this kind in such a land and day of light as we live in.<\/P> II. Some reasons are given against their conformity to the customs of the Gentiles. 1. Because it would make them abominable to God. The things themselves being hateful to him, those that do them are an abomination; and miserable is that creature that has become odious to its Creator, v.<\/I><\/span> 12<\/span>. See the malignity and mischievousness of sin; that must needs be an evil thing indeed which provokes the God of mercy to detest the work of his own hands. 2. Because these abominable practices had been the ruin of the Canaanites, of which ruin they were not only the witnesses but the instruments. It would be the most inexcusable folly, as well as the most unpardonable impiety, for them to practise themselves those very things for which they had been employed so severely to chastise others. Did the land spue out the abominations of the Canaanites, and shall Israel lick up the vomit? 3. Because they were better taught,<\/I>Deu 18:13<\/span>; Deu 18:14<\/span>. It is an argument like that of the apostle against Christians walking as the Gentiles walked (Eph 4:17<\/span>; Eph 4:18<\/span>; Eph 4:20<\/span>): You have not so learned Christ.<\/I> “It is true these nations, whom God gave up to their own hearts’ lusts, and suffered to walk in their own ways<\/I> (Acts xiv. 16<\/span>), did thus corrupt themselves; but thou art not thus abandoned by the grace of God: the Lord thy God had not suffered thee to do so;<\/I> thou art instructed in divine things, and hast fair warning given thee of the evil of those practices; and therefore, whatever others do, it is expected that thou shouldest be perfect with the Lord thy God,<\/I>” that is, “that thou shouldest give divine honours to him, to him only, and to no other, and not mix any of the superstitious customs of the heathen with his institutions.” One of the Chaldee paraphrasts here takes notice of God’s furnishing them with the oracle of urim and thummim, as a preservative from all unlawful arts of divination. Those were fools indeed who would go to consult the father of lies when they had such a ready way of consulting the God of truth.<\/P> <\/p>\n Verse 9-14:<\/strong><\/p>\n The nations Israel was to dispossess used various means to gain the favor of their deities, and to obtain direction from them, and to know future events. God strictly forbade all such practices by Israel, see Lev 18:21<\/span>; Lev 19:26<\/span>; Lev 19:31<\/span>; Num 23:23<\/span>:<\/p>\n (1) Human sacrifices, particularly of children to Molech, see Lev 20:2-5<\/span>.<\/p>\n (2) Divination, qesem, seeking to “divine” or determine the will of a deity by various means, suqh as suggested in Eze 21:21<\/span>.<\/p>\n (3) Observer of times, one who predicts future events by signs and omens.<\/p>\n (4) Enchanter, nachash, “one who whispers, uses enchantments,” see Gen 44:5<\/span>; Num 24:1<\/span>.<\/p>\n (5) Witch, kashaph, “one who uses witchcraft or sorcery,” one who attempts to cure diseases or produce some result, by means of potions and nostrums.<\/p>\n (6) Charmer, chabar cheber, “to join a joining, fascinate,” one who deals in spells or charms.<\/p>\n (7) Consulter with familiar spirits, denoting one who has living within him a “Python” or “familiar spirit,” whom he consults. The modern equivalent would be a spirit medium, who uses a “control” to gain information otherwise hidden.<\/p>\n (8) Wizard, yiddenoni, “a knowing one,” or one having supernatural wisdom.<\/p>\n (9) Necromancer, one who calls up the dead and inquires of them concerning events past, present, or future.<\/p>\n All these involve demonism and the occult. God considers all dealings with the occult as abominations to Him. His children are to have no dealings with the occult in any form or fashion.<\/p>\n 9. When thou art come. It is too well known from experience how eagerly the human race lays hold of bad examples, and how prone it is to imitate them. Especially those who come into a foreign land, accustom themselves readily to its manners and customs. This is the reason why God expressly commands the Israelites to beware, lest, when they come into the land of Canaan, they should catch any infection from its inhabitants. The doctrine, indeed, is universal in its application; but there was a necessity for providing against the danger which immediately impended. Moreover, Moses explains clearly in this passage what it is to have other gods, viz., to mix up the worship of God with things profane, since its purity is only thus maintained by banishing from it all uncongenial superstitions. The sum, therefore, is, that the people of God should abstain from all the inventions of men, whereby pure and simple religion is adulterated. In general, God wished to deter His worshippers from every fallacy whereby, from the beginning, Satan has deluded and fascinated miserable men; but He enumerates certain particular points, which by usage and custom had obtained the greatest prevalence. But in order that God’s purpose may be more apparent, it is expedient to observe what it is that displeases Him in these vices which He condemns. Since men have a natural desire after knowledge, even in the superstitious this has always proceeded from a good principle, inasmuch as God has implanted it in the minds of all, when He would distinguish our race from the lower animals. Neither in this was there anything to be reprehended, that men, being conscious of their own ignorance, conceived that they were to obtain knowledge in no other way than by consulting God. Now this was the sole object of the Gentiles when they inquired of their magicians and sorcerers, to seek from heaven that knowledge of which they perceived themselves to be destitute. Thus they undoubtedly confessed themselves to be overwhelmed with darkness, and that the light of understanding was the special gift of God. Whence also came the name of divination, because they were persuaded that secret things were not within the compass of human apprehension, but that this knowledge must come from divine inspiration. But since by his machinations the devil perverts what is right in itself, these principles implanted in us, as I have said, by nature, have been corrupted by two errors, for both an immoderate desire of knowing more than is lawful has crept into our minds, and then we have had recourse to illicit means of knowledge. From these sources, viz., foolish curiosity and unrestrained temerity or audacity, all the superstitions and errors have flowed whereby the world has been assailed. Therefore does God, by forbidding magical arts, introduce a remedy for these two diseases, which arts were perversely invented that they might search out and bring to light things which He had chosen to conceal. For the best rule of knowledge is sobriety, that it may suffice us to know as much as is expedient for us. The lust of men has carried them deeper, so that they have desired to penetrate into all the most profound secrets. But the second error on which I have touched is much worse, that they should have sought by improper means to discover hidden things. We shall soon see that God also has foretold things to come by his servants; but no further than He knew to be profitable, and only with this object, to make it manifest that He exercises special care for His church. But since men’s curiosity is insatiable, they do not consider what is useful for them, but, like Adam, desire to “be as gods,” and to know all things without exception. When God indulges not these improper desires, they address themselves to the devil, the father of lies, still, however, as I have stated, under the false disguise of God’s name. This is the origin of all the vanities whereby the world has ever been entangled. I now descend to particulars. <\/p>\n (4) PROPHETS (Deu. 18:9-22<\/span>)<\/p>\n 9 When thou art come into the land which Jehovah thy God giveth thee, thou shalt not learn to do after the abominations of those nations. 10 There shall not be found with thee any one that maketh his son or his daughter to pass through the fire, one that useth divination, one that practiseth augury, or an enchanter, or a sorcerer, 11 or a charmer, of a consulter with a familiar spirit, or a wizard, or a necromancer. 12 For whosoever doeth these things is an abomination unto Jehovah: and because of these abominations Jehovah thy God doth drive them out from before thee. 13 Thou shalt be perfect with Jehovah thy God. 14 For these nations, that thou shalt dispossess, hearken unto them that practise augury, and unto diviners; but as for thee, Jehovah thy God hath not suffered thee so to do. THOUGHT QUESTIONS 18:922<\/p>\n 302.<\/p>\n What is meant by the expression to pass through the fire? Cf. Deu. 12:31<\/span>.<\/p>\n 303.<\/p>\n Please define separately the following terms: (1) divination, (2) augury, (3) enchanter (4) sorcerer, (5) charmer, (6) consulter with familiar spirits, (7) wizard, (8) necromancer.<\/p>\n 304.<\/p>\n Abomination is a strong word. How is it used here.<\/p>\n 305.<\/p>\n Besides the immoral and idolatrous practices accompanying the use of these various fortune tellers there was a basic sin more fundamental than these external practices. What was it?<\/p>\n 306.<\/p>\n Deu. 18:13<\/span> is a key verse. Read it carefully.<\/p>\n 307.<\/p>\n Give three qualities of the prophet God was to raise up.<\/p>\n 308.<\/p>\n Read Act. 3:19-23<\/span>; Act. 7:37<\/span> and re-read these verses to understand just how this prophecy is fulfilled.<\/p>\n 309.<\/p>\n A prophet could speak presumptuously. If so, what would be involved?<\/p>\n 310.<\/p>\n Some prophets were to be put to death. What test was to be exercised?<\/p>\n AMPLIFIED TRANSLATION 18:922<\/p>\n 9 When you come into the land which the Lord your God gives you, you shall not learn to follow the abominable practices of these nations. [37] The insertion of this promise in connection with the preceding prohibition, might warrant the application which some make of it, to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the gist of it is, there is no need to consult with diviners and soothsayers, for I shall afford you the benefit of divinely appointed prophets for judging of whose identity a sure clue is given (Deu. 18:20<\/span>; Deu. 18:22<\/span>). But the prophet here promised was pre-eminently the Messiah, for He alone was like unto Moses in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion. This prediction was fulfilled 1500 years afterwards, and was expressly applied to Christ by Peter (Act. 3:22-23<\/span>), and by Stephen (Act. 7:37<\/span>)Jamieson, Fausset and Brown Commentary.<\/p>\n 16 This is what you desired (and asked) of the Lord your God at Horeb on the day of the assembly, when you said, Let me not hear again the voice of the Lord my God, or see this great fire any more, lest I die. COMMENT 18:922<\/p>\n We have included these three paragraphs together because the spokesman of God, his true mouthpiece, is contrasted to the diviner, wizard, and false prophet best by taking this entire section together.<\/p>\n Included here, of course, is one of the most wonderful prophecies of Christ in the Old Testament.<\/p>\n In Deu. 18:9-13<\/span> sorcery and divination are forbidden.<\/p>\n PASS THROUGH THE FIRE (Deu. 18:10<\/span>)See Deu. 12:31<\/span> and notes.<\/p>\n DIVINATION . . . AUGURY . . . ENCHANTER, etc. (Deu. 18:10-14<\/span>)These terms would cover all types of the magical or secret arts. How could one claim total trust and faith in the leading Jehovah, and also claim guidance by these means? They were destructive of such trust. God would have us come ye out from among them, and be ye separate. Gods people do not need to consult the stars, fortune tellers, gypsies, or other of the black arts for their guidance.<\/p>\n These people were not to be imitated by Israelites (Lev. 19:26<\/span>), nor be consulted by them (Lev. 19:31<\/span>), but both they and those who turned to them were to be put to death, (Lev. 20:6<\/span>; Lev. 20:27<\/span>, Exo. 22:18<\/span>).<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
15 Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 according to all that thou desiredst of Jehovah thy God in Horeb in the day of the assembly, saying Let me not hear again the voice of Jehovah my God, neither let me see this great fire any more, that I die not. 17 And Jehovah said unto me, They have well said that which they have spoken. 18 I will raise them up a prophet from among their brethren, like unto thee; and I will put my words in his mouth, and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.
20 But the prophet, that shall speak a word presumptuously in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die. 21 And if thou say in thy heart, How shall we know the word which Jehovah hath not spoken? 22 when a prophet speaketh in the name of Jehovah, if the thing follow not, nor come to pass, that is the thing which Jehovah hath not spoken: the prophet hath spoken it presumptuously, thou shalt not be afraid of him.<\/p>\n
10 There shall not be found among you any one who makes his son or daughter pass through the fire, or who uses divination, or is a soothsayer, or an augur, or a sorcerer,
11 Or a charmer, or a medium, or a wizard, or a necromancer.
12 For all who do these things are an abomination to the Lord; and it is because of these abominable practices that the Lord your God is driving them out from before you.
13 You shall be blameless (and absolutely true) to the Lord your God.
14 For these nations, whom you shall dispossess, listen to soothsayers and diviners, but as for you, the Lord your God has not allowed you to do so.
15 The Lord your God will raise up for you [37]a prophet from the midst of your brethren, like me [Moses]; to him you shall listen.<\/p>\n
17 And the Lord said to me, They have well said all that they have spoken.
18 I will raise up for them a prophet from among their brethren, like you, and will put My words in his mouth; and he shall speak to them all that I command him.
19 And whoever will not hearken to My words which he shall speak in My name, I Myself will require it of him.
20 But the prophet who presumes to speak a word in My name which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.
21 And if you say in your [mind and] heart, How shall we know which words the Lord has not spoken?
22 When a prophet speaks in the name of the Lord, if the word does not come to pass or prove true, that is a word which the Lord has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him.<\/p>\n