The ancient fathers of the Church and the generality of modern commentators have regarded our Lord as the prophet promised in these verses. It is evident from the New Testament alone that the Messianic was the accredited interpretation among the Jews at the beginning of the Christian era (compare the marginal references, and John 4:25); nor can our Lord Himself, when He declares that Moses “wrote of Him” John 5:45-47, be supposed to have any other words more directly in view than these, the only words in which Moses, speaking in his own person, gives any prediction of the kind. But the verses seem to have a further, no less evident if subsidiary, reference to a prophetical order which should stand from time to time, as Moses had done, between God and the people; which should make known God‘s will to the latter; which should by its presence render it unnecessary either that God should address the people directly, as at Sinai (Deuteronomy 18:16; compare Deuteronomy 5:25 ff), or that the people themselves in lack of counsel should resort to the superstitions of the pagan.
In fact, in the words before us, Moses gives promise both of a prophetic order, and of the Messiah in particular as its chief; of a line of prophets culminating in one eminent individual. And in proportion as we see in our Lord the characteristics of the prophet most perfectly exhibited, so must we regard the promise of Moses as in Him most completely accomplished.
The heaven-appointed Teacher appears, and He is no less a personage than the Son of the Infinite God. Unroll the scroll, and read of Him. Moses declared to the children of Israel: “The Lord said unto me, They have well spoken that which they have spoken. 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. 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.” Here is the prediction announcing the distinguished arrival. His words were not to be disregarded; for His authority was supreme, and His power invincible. LHU 35.2Read in context »
As Stephen stood face to face with his judges to answer to the charge of blasphemy, a holy radiance shone upon his countenance, and “all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.” Many who beheld this light trembled and veiled their faces, but the stubborn unbelief and prejudice of the rulers did not waver. AA 99.1
When Stephen was questioned as to the truth of the charges against him, he began his defense in a clear, thrilling voice, which rang through the council hall. In words that held the assembly spellbound, he proceeded to rehearse the history of the chosen people of God. He showed a thorough knowledge of the Jewish economy and the spiritual interpretation of it now made manifest through Christ. He repeated the words of Moses that foretold of the Messiah: “A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear.” He made plain his own loyalty to God and to the Jewish faith, while he showed that the law in which the Jews trusted for salvation had not been able to save Israel from idolatry. He connected Jesus Christ with all the Jewish history. He referred to the building of the temple by Solomon, and to the words of both Solomon and Isaiah: “Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and earth is My footstool: what house will ye build Me? saith the Lord: or what is the place of My rest? Hath not My hand made all these things?” AA 99.2Read in context »
Plain and specific prophecies had been given regarding the appearance of the Promised One. To Adam was given an assurance of the coming of the Redeemer. The sentence pronounced on Satan, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15), was to our first parents a promise of the redemption to be wrought out through Christ. AA 222.1
To Abraham was given the promise that of his line the Saviour of the world should come: “In thy seed shall all the nations of the earth be blessed.” “He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” Genesis 22:18; Galatians 3:16. AA 222.2
Moses, near the close of his work as a leader and teacher of Israel, plainly prophesied of the Messiah to come. “The Lord thy God,” he declared to the assembled hosts of Israel, “will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken.” And Moses assured the Israelites that God Himself had revealed this to him while in Mount Horeb, saying, “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 18:15, 18. AA 222.3Read in context »
Again, on the borders of the Promised Land, the coming of the world's Redeemer was foretold in the prophecy uttered by Balaam: PK 684.1
Through Moses, God's purpose to send His Son as the Redeemer of the fallen race, was kept before Israel. On one occasion, shortly before his death, Moses declared, “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.” Plainly had Moses been instructed for Israel concerning the work of the Messiah to come. “I will raise them up a Prophet from among their brethren, like unto thee,” was the word of Jehovah to His servant; “and will put My words in His mouth; and He shall speak unto them all that I shall command Him.” Deuteronomy 18:15, 18. PK 684.3
In patriarchal times the sacrificial offerings connected with divine worship constituted a perpetual reminder of the coming of a Saviour, and thus it was with the entire ritual of the sanctuary services throughout Israel's history. In the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day, by means of types and shadows, the great truths relative to the advent of Christ as Redeemer, Priest, and King; and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners. The sacrifices and offerings of the Mosaic ritual were ever pointing toward a better service, even a heavenly. The earthly sanctuary was “a figure for the time then present,” in which were offered both gifts and sacrifices; its two holy places were “patterns of things in the heavens;” for Christ, our great High Priest, is today “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Hebrews 9:9, 23; 8:2. PK 684.4Read in context »
In reply, his hearers stated that they had received no charges against him by letters public or private, and that none of the Jews who had come to Rome had accused him of any crime. They also expressed a strong desire to hear for themselves the reasons of his faith in Christ. “As concerning this sect,” they said, “we know that everywhere it is spoken against.” AA 451.1
Since they themselves desired it, Paul bade them set a day when he could present to them the truths of the gospel. At the time appointed, many came together, “to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.” He related his own experience, and presented arguments from the Old Testament Scriptures with simplicity, sincerity, and power. AA 451.2
The apostle showed that religion does not consist in rites and ceremonies, creeds and theories. If it did, the natural man could understand it by investigation, as he understands worldly things. Paul taught that religion is a practical, saving energy, a principle wholly from God, a personal experience of God's renewing power upon the soul. AA 451.3
He showed how Moses had pointed Israel forward to Christ as that Prophet whom they were to hear; how all the prophets had testified of Him as God's great remedy for sin, the guiltless One who was to bear the sins of the guilty. He did not find fault with their observance of forms and ceremonies, but showed that while they maintained the ritual service with great exactness, they were rejecting Him who was the antitype of all that system. AA 451.4Read in context »