1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the Lord made by fire, and his inheritance.

2 Therefore shall they have no inheritance among their brethren: the Lord is their inheritance, as he hath said unto them.

3 And this shall be the priest's due from the people, from them that offer a sacrifice, whether it be ox or sheep; and they shall give unto the priest the shoulder, and the two cheeks, and the maw.

4 The firstfruit also of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.

5 For the Lord thy God hath chosen him out of all thy tribes, to stand to minister in the name of the Lord, him and his sons for ever.

6 And if a Levite come from any of thy gates out of all Israel, where he sojourned, and come with all the desire of his mind unto the place which the Lord shall choose;

7 Then he shall minister in the name of the Lord his God, as all his brethren the Levites do, which stand there before the Lord.

8 They shall have like portions to eat, beside that which cometh of the sale of his patrimony.

9 When thou art come into the land which the Lord 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 that maketh his son or his daughter to pass through the fire, or that useth divination, or 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 an abomination unto the Lord: and because of these abominations the Lord thy God doth drive them out from before thee.

13 Thou shalt be perfect with the Lord thy God.

14 For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the Lord thy God hath not suffered thee so to do.

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 desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.

17 And the Lord said unto me, They have well spoken that 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 whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.

21 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?

22 When a prophet speaketh in 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 spoken it presumptuously: thou shalt not be afraid of him.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
A provision respecting Levites.
Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
John Wesley's Bible Commentary
His inheritance - The Lord's portion or inheritance, which God had reserved to himself, as tithes and first fruits, and other oblations distinct from those which were made by fire.
John Calvin Bible Commentary
The priests, the Levites, and all the tribe of Levi.This chapter contains three principal heads; forfirst, God shews that there was no reason why the Israelites should be aggrieved at paying tithes to the Levites, and at remitting the first-fruits and other oblations to the priests, since this tribe was deprived of their inheritance.Secondly, He obviates all quarrels, and prevents unlawful gains and pilferings, by assigning their just share to the priests and Levites.Thirdly, He defines how the oblations should be parted among them, and what part of the victims the priests were to take. As to the first clause, since God was as it were the lot of their inheritance, they justly claimed to themselves the right which he had transferred to them. If it were disagreeable to the people that their revenue should be tithed, God came as it were between, and declaring that it was His property in His right as King, appointed the Levites to be His stewards and collectors for receiving it. There was then no ground for any one to raise a dispute, unless he chose professedly to rob God. But this declaration often occurs; since it was of great importance that the people should be assured that God accounted as received by Himself what He had assigned to the Levites; not. only lest any portion should be withheld from them, but also that every one should willingly pay the lawful dues of God’s ministers; and again, lest any should wickedly murmur because the first-fruits and some portion of the sacrifices were appropriated for the subsistence of the priests. Another reason is also expressed, why the honor assigned to the priests should be paid without grudging; viz., because God had appointed them to be the ministers of His service; but “the laborer is worthy of his hire."
John Calvin Bible Commentary
And if a Levite come.This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that thepriests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
McArther Bible Commentary
all the tribe of Levi. Unlike the other twelve tribes, none of the tribe of Levi, including the priests, was given an allotment of land to settle and cultivate. The Levites lived in the cities assigned to them throughout the land (Num 35:1-8; Josh. 21), while the priests lived near the central sanctuary, where they went to officiate in their appropriate course (cf. 1Ch 6:57-60). Levites assisted the priests (Num. 3; 4; 8).
Bible Cross References
1 Corinthians 9:13 Deuteronomy 10:9 Joshua 13:14 Joshua 13:33 Jeremiah 33:18 Ezekiel 44:28

Verse 2

Matthew Henry's Concise Bible Commentary
A provision respecting Levites.
Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
John Calvin Bible Commentary
And if a Levite come.This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that thepriests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
Bible Cross References
Numbers 18:7 Numbers 18:20 Deuteronomy 10:9 Joshua 13:14 Ezekiel 44:28

Verse 3

Matthew Henry's Concise Bible Commentary
A provision respecting Levites.
Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
John Wesley's Bible Commentary
The maw - The Hebrew word here rendered maw or stomach, may have another signification, and some render it the breast, others take it for the part, which lies under the breast.
John Calvin Bible Commentary
And this shall be the priests’ due.It is not only for the sake of the priests that God enumerates what He would have them receive, that they may obtain what is their own without murmuring or dispute; but He also has regard to the people,lest the priests should basely and greedily take more than their due; which sacred history relates to have been done by the sons of Eli, (1 Samuel 2:23,) for they had advanced to such a degree of licentiousness, that, like robbers, they seized violently on whatever their lust desired. Lest therefore they should give way to this gross covetousness, God prescribes to them certain limits, to which they were to confine themselves, so that if they transgressed them, it was easy for any of the people to convict them of avarice.
John Calvin Bible Commentary
And if a Levite come.This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that thepriests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
McArther Bible Commentary
the priest's due. In place of a land inheritance and in recognition of their priestly duties, the priests had a right to specific portions of the animals offered for sacrifices.
Bible Cross References
Leviticus 7:31 Leviticus 7:32 Numbers 18:11 Numbers 18:12

Verse 4

Matthew Henry's Concise Bible Commentary
A provision respecting Levites.
Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
John Calvin Bible Commentary
And if a Levite come.This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that thepriests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
Bible Cross References
Romans 8:23 Numbers 18:12

Verse 5

Matthew Henry's Concise Bible Commentary
A provision respecting Levites.
Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
John Calvin Bible Commentary
And if a Levite come.This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that thepriests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
Bible Cross References
Exodus 29:9 Deuteronomy 10:8

Verse 6

Matthew Henry's Concise Bible Commentary
A provision respecting Levites.
Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
John Wesley's Bible Commentary
With all the desire of his mind - With full purpose to fix his abode, and to spend his whole time and strength in the service of God. It seems, the several priests were to come from their cities to the temple by turns, before David's time; and it is certain they did so after it. But if any of them were not contented with this attendance upon God in his tabernacle, or temple, and desired more entirely and constantly to devote himself to God's service there, he was permitted so to do, because this was an eminent act of piety joined with self - denial, to part with those great conveniences which he enjoyed in the city of his possession.
John Calvin Bible Commentary
And if a Levite come.This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that thepriests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
McArther Bible Commentary
a Levite. If a Levite wanted to go to the central sanctuary to minister there in the Lord's name, he was permitted to do so and to receive equal support along with other Levites.
Bible Cross References
Numbers 35:2 Numbers 35:3 Deuteronomy 12:11 Deuteronomy 18:7

Verse 7

Matthew Henry's Concise Bible Commentary
A provision respecting Levites.
Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
John Calvin Bible Commentary
And if a Levite come.This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that thepriests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
Bible Cross References
Deuteronomy 18:6 Deuteronomy 18:8

Verse 8

Matthew Henry's Concise Bible Commentary
A provision respecting Levites.
Care is taken that the priests entangle not themselves with the affairs of this life, nor enrich themselves with the wealth of this world; they have better things to mind. Care is likewise taken that they want not the comforts and conveniences of this life. The people must provide for them. He that has the benefit of solemn religious assemblies, ought to give help for the comfortable support of those that minister in such assemblies.
John Wesley's Bible Commentary
Like portions - With their brethren who were in actual ministration: as they share with them in the work, so shall they in the encouragements. Beside that which cometh - The reason of this law was, because he that waited on the altar, ought to live by the altar: and because it was fit he should keep his money, wherewith he might redeem what he sold, if afterwards he saw occasion for it. Mr. Henry adds a remarkable note here: especially considering he wrote threescore years ago. "A hearty, pious zeal to serve God and his church, tho' it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified, and not discouraged. He that loves dearly to be employed in the service of the sanctuary: in God's name let him minster. He shall be as welcome to God as the Levites, whose course it was to minister, and should be so to them."
John Calvin Bible Commentary
And if a Levite come.This third head more clearly explains what is elsewhere more obscurely declared; for God seemed to curtail from the Levites whatever He gave to the priests. But He now more distinctly places the priests in the first rank, yet so that they should admit the Levites on the score of their labor’s to a share of the oblations. This is the sum of the law, that the Levites who remained at home, should be content with the tithes, and touch nothing of the other offerings; but that from whithersoever they should come to the sanctuary, they were to be accounted as ministers and take their proper place. By this law then, it was provided that none should be excluded on the ground of the intermission of their duties; and that the condition of those that dwelt elsewhere should not be worse than of those who lived at Jerusalem. For although they might reside in other cities, they did not altogether cease from their ministry, since they had other duties to perform besides that of sacrificing the victims. Yet those who entirely devoted themselves to the work of the sanctuary, were endowed by God with double honor; since it was by no means just that they should be defrauded of their maintenance, who bade adieu to domestic cares and labors, and occupied themselves totally in holy offices. That this distribution was not superfluous, will best appear from the narrative of Josephus, who relates that thepriests seized on the tithes by violence, and deprived the Levites of their subsistence by hostile measures.
Bible Cross References
Leviticus 27:30 Numbers 18:21 Deuteronomy 18:7 2 Chronicles 31:4 Nehemiah 12:44

Verse 9

Matthew Henry's Concise Bible Commentary
The abominations of the Canaanites to be avoided.
Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, &c. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.
McArther Bible Commentary
the abominations of those nations. Moses gave a strict injunction not to copy, imitate, or do what the polytheistic Canaanites did. Nine detestable practices of the Canaanites were delineated in verses Deu 18:10-11, namely: (1) sacrificing children in the fire (see Deu 12:31); (2) witchcraft, seeking to determine the will of the gods by examining and interpreting omens; (3) soothsaying, attempting to control the future through power given by evil spirits; (4) interpreting omens, telling the future based on signs; (5) sorcery, inducing magical effects by drugs or some other potion; (6) conjuring spells, binding other people by magical muttering; (7) being a medium, one who supposedly communicates with the dead, but actually communicates with demons; (8) being a spiritist, one who has an intimate acquaintance with the demonic, spiritual world; and (9) calling up the dead, investigating and seeking information from the dead. These evil practices were the reason the Lord was going to drive the Canaanites out of the land.
Bible Cross References
Deuteronomy 9:4 Deuteronomy 9:5 2 Kings 17:8

Verse 10

Matthew Henry's Concise Bible Commentary
The abominations of the Canaanites to be avoided.
Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, &c. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.
EGW SDA Bible Commentary
(Leviticus 18:21; 20:2, 3). Trial by Fire Condemned
—God was a wise and compassionate Lawgiver, judging all cases righteously, and without partiality. While the Israelites were in Egyptian bondage, they were surrounded by idolatry. The Egyptians had received traditions in regard to sacrificing. They did not acknowledge the existence of the God of heaven. They sacrificed to their idol gods. With great pomp and ceremony they performed their idol worship. They erected altars to the honor of their gods, and they required even their own children to pass through the fire. After they had erected their altars, they required their children to leap over the altars through the fire. If they could do this without their being burned, the idol priests and people received it as an evidence that their god accepted their offerings, and favored especially the person who passed through the fiery ordeal. He was loaded with benefits, and was ever afterward greatly esteemed by all the people. He was never allowed to be punished, however aggravating might be his crimes. If another person who leaped through the fire was so unfortunate as to be burned, then his fate was fixed; for they thought that their gods were angry, and would be appeased with nothing short of the unhappy victim's life, and he was offered up as a sacrifice upon their idol altars.Even some of the children of Israel had so far degraded themselves as to practice these abominations, and God caused the fire to kindle upon their children, whom they made to pass through the fire. They did not go to all the lengths of the heathen nations; but God deprived them of their children by causing the fire to consume them in the act of passing through it.Because the people of God had confused ideas of the ceremonial sacrificial offerings, and had heathen traditions confounded with their ceremonial worship, God condescended to give them definite directions, that they might understand the true import of those sacrifices which were to last only till the Lamb of God should be slain, who was the great antitype of all their sacrificial offerings (Spiritual Gifts 3:303, 304).
John Wesley's Bible Commentary
Useth divination - Foretelleth things secret or to come, by unlawful arts and practices. An observer of times - Superstitiously pronouncing some days lucky, and others unlucky. Or, an observer of the clouds or heavens, one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which Heathens used to observe. An inchanter - Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke or any contingencies. A witch - One that is in covenant with the devil.
Bible Cross References
Acts 8:9 Genesis 44:5 Exodus 22:18 Leviticus 19:26 Leviticus 19:31 Leviticus 20:6 Deuteronomy 12:31 1 Samuel 15:23 1 Samuel 28:3 1 Samuel 28:8 2 Kings 17:17 2 Kings 21:6 2 Kings 23:24 Psalm 106:38 Jeremiah 27:9 Jeremiah 27:10 Micah 5:12 Malachi 3:5

Verse 11

Matthew Henry's Concise Bible Commentary
The abominations of the Canaanites to be avoided.
Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, &c. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.
John Wesley's Bible Commentary
A charmer - One that charmeth serpents or other cattle. Or, a fortune - teller, that foretelleth the events of men's lives by the conjunctions of the stars. Spirits - Whom they call upon by certain words or rites. A wizard - Heb. a knowing man, who by any forbidden way's undertakes the revelation of secret things. A necromancer - One that calleth up and enquireth of the dead.
Bible Cross References
Acts 16:16 Exodus 22:18 Leviticus 19:31 Leviticus 20:27 1 Samuel 28:8

Verse 12

Matthew Henry's Concise Bible Commentary
The abominations of the Canaanites to be avoided.
Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, &c. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.
Bible Cross References
Leviticus 18:24 Leviticus 18:25 Deuteronomy 14:27 Ezekiel 31:11

Verse 13

Matthew Henry's Concise Bible Commentary
The abominations of the Canaanites to be avoided.
Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, &c. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.
John Wesley's Bible Commentary
Perfect - Sincerely and wholly his, seeking him and cleaving to him and to his word alone, and therefore abhorring all commerce and conversations with devils.
Bible Cross References
Matthew 5:48 Genesis 6:9 Genesis 17:1 Joshua 24:14 1 Kings 8:61 Job 1:1

Verse 14

Matthew Henry's Concise Bible Commentary
The abominations of the Canaanites to be avoided.
Was it possible that a people so blessed with Divine institutions, should ever be in any danger of making those their teachers whom God had made their captives? They were in danger; therefore, after many like cautions, they are charged not to do after the abominations of the nations of Canaan. All reckoning of lucky or unlucky days, all charms for diseases, all amulets or spells to prevent evil, fortune-telling, &c. are here forbidden. These are so wicked as to be a chief cause of the rooting out of the Canaanites. It is amazing to think that there should be any pretenders of this kind in such a land, and day of light, as we live in. They are mere impostors who blind and cheat their followers.
John Wesley's Bible Commentary
Hath not suffered thee so to do - Hath not suffered thee to follow these superstitious and diabolical practices, as he hath suffered other nations to do, but hath instructed thee better by his word and spirit, and will more fully instruct thee by a great prophet.
Bible Cross References
2 Kings 21:6 Jeremiah 27:9 Daniel 2:27 Micah 5:12

Verse 15

Matthew Henry's Concise Bible Commentary
Christ the great Prophet.
It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, (John 8:12). He is the World by whom God speaks to us, (John 1:1)(Hebrews 1:2). In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
John Wesley's Bible Commentary
Will raise up - Will produce and send into the world in due time. A prophet like unto me - Christ was truly, and in all commendable parts like him, in being both a prophet and a king and a priest and mediator, in the excellency of his ministry and work, in the glory of his miracles, in his familiar and intimate converse with God.
John Calvin Bible Commentary
The Lord thy God will raise up. This is added by anticipation, lest the Israelites should object that they were more hardly dealt with than the rest of the nations of the world; for it was always most justly considered an extraordinary blessing to hold communication with God; and indeed there can be nothing more to be desired. But an opinion had obtained currency, that men approached more closely to God by means of magical arts, by the oracles of Pythonic spirits, and by the study of augury. The people of Israel, then, would have complained of being badly treated, if they had been shut out from all prophecies and revelations. Moses meets this complaint or objection by announcing, that their access to God would be not less familiar than as if He should Himself openly come down from heaven; if only they kept the right way, and were contented with that rule which He deemed best for them. He, therefore, commands that, instead of all the imaginations of the Gentiles, the doctrine of the Prophets should alone have force among them. Thus He signifies that although God should not openly come down from heaven, yet that His will, as far as was expedient, should be surely and clearly made known to them, since He would faithfully teach them by His servants the Prophets. On this ground when, in Isaiah, He has mocked at the prophecies of false gods, He calls the Israelites His “witnesses,” (Isaiah 43:1-10,) as having made them the depositaries of His secrets and of the treasures of divine wisdom. We see, then, the way pointed out in which God would have His people inquire concerning the things necessary to salvation; and this is more plainly declared inIsaiah 8:19, 20,“And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony.” Nor is there any doubt that Isaiah took this doctrine from the passage before us, when he first condemns the errors which men by their curiosity invent for themselves, and then enjoins the faithful simply to give attention to the Law, and to be content with this form of instruction, unless they desired to be miserably misled. Hence we conclude that the expression, “a Prophet,” is used byenallage for a number of Prophets. For it is altogether absurd, as some do, to restrict it to Joshua or Jeremiah; since Moses is here treating of the continual manner of the Church’s government, and is not speaking of what God would do within a short time. Not at all more correct is their opinion, who apply it strictly to Christ alone; for it is well to bear in mind what I have said respecting God’s intention, viz., that no excuse should be left for the Jews, if they turned aside to familiar spirits(Pythones) or magicians, since God would never leave them without Prophets and teachers. But if He had referred them to Christ alone, the objection would naturally arise that it was hard for them to have neither Prophets nor revelations for two thousand years. Nor is there any strength in those two arguments on which some insist, that the Prophet, of whom Moses bears witness, must be more excellent than him who proclaimed him; and that the eulogium that he should be “like unto” Moses could not be applied to the ancient Prophets, since it is said elsewhere that “there arose not a Prophet since like unto” him. (Deuteronomy 34:10.) For he does not at all detract from his own dignity, by recommending that whosoever might be sent by God should be hearkened to, whether they were his equals or his inferiors; and, as to the comparison, this particle translatedlike (sicut) does not always denote equality. Therefore it is true that there was no Prophet like Moses, that is to say, similar to him in every respect, or in whom so many gifts were displayed; yet it is no less true, that they were all like Moses; because God set over His Church a continual succession of teachers, to execute the same office as he did. This is referred to in the words, “For all the prophets and the law prophesied until John,” (Matthew 11:13, andLuke 16:16,) where we see others united as colleagues with Moses in the government of the Church, until the coming of Christ. Yet Peter aptly and elegantly accommodates this testimony to Christ, (Acts 3:22,) not to the exclusion of others of God’s servants, but in order to warn the Jews that in rejecting Christ they are at the same time refusing this inestimable benefit of God; for the gift of prophecy had so flourished among His ancient people, and teachers had so been constantly appointed to succeed each other, that nevertheless there should be some interruption before the coming of Christ. Hence, in that sad dispersion which followed the return from the Babylonish captivity, the faithful complain inPsalm 74:9, “We see not our signs; there is no more any prophet.” On this account Malachi exhorts the people to remember the Law given in Horeb; and immediately after adds, “Behold I send you Elijah the prophet,” etc., (Malachi 4:4, 5;) as much as to say, that the time was at hand in which a more perfect doctrine should be manifested, and a fuller light should shine. For the Apostle says truly, that“God, who at sundry times and in divers manners spake unto the fathers by the prophets, hath in these last days spoken unto us by his Son,” (Hebrew 1:1, 2;) and, in fact, by the appearing of the doctrine of the Gospel, the course of the prophetic doctrine was completed; because God thus fully exhibited what was promised by the latter. And this was so generally understood that even the Samaritan woman said that Messias was coming, who would tell all things. (John 4:25.) To this, then, what I have lately quoted as to the transition from the Law and the Prophets to the Gospel refers; and hence it is made out, that this passage was most appropriately expounded by Peter as relating to Christ; for unless the Jews chose to accuse God of falsehood, it was incumbent upon them to look to Christ, at whose hand was promised both the confirmation of doctrine and the restoration of all things. They had been for a long time destitute of Prophets, of whom Moses had testified that they should never be wanting to them, and whom he had promised as thelawful ministers for retaining the people in allegiance, so that they should not turn aside to superstitions; they had, therefore, either no religion, or else that greatest of Teachers was to be expected, who in his own person(unus) would present the perfection of the prophetic office. But we must remark the peculiar circumstances whereby God restrains the evil affections of the Jews. It was no common act of His indulgence, that He should take to himself Prophets from among that people, so that they should have no need to run about to a distance in search of revelations, and at the same time that they might be taught familiarly according to their capacity. But with regard to the comparison which Moses makes between himself and other prophets, its effect is to raise their teaching in men’s estimation. They had been long accustomed to this mode of instruction, viz., to hear God speaking to them by the mouth of a man; and the authority of Moses was so fully established, that they were firmly persuaded that they were under the divine government, and that all things necessary to salvation were revealed to them.
John Calvin Bible Commentary
They have well spoken.Moses relates how this desire of the people was approved by the judgment and the voice of God. Not as if whatever the foolish caprice of men may have urged them absurdly to ask, ought therefore to be immediately granted; but when God’s consent and, so to speak, His vote coincides with it, then whatever He shews to be pleasing to Him ought to stand firm and inviolable. Hence it follows that God, in sending the Prophets, provided for the salvation of men as was most expedient. Moreover, He asserts that when pious teachers arise, who faithfully shew the way of salvation, it is an extraordinary proof of His favor, and He takes to Himself the praise when He repeats it again,“I will raise them up a Prophet.” (Deuteronomy 18:18.)Thus also Paul teaches, —“And how shall they preach except they be sent?” (Romans 10:15.)The same Apostle, too, bears witness that none will be found sufficient for this office, and that the power of teaching aright is received from God. (2 Corinthians 2:14, and 4:1.) Hence it follows that God, by a certain evidence of His presence, declares His favor towards us as often as He enlightens with the gifts of His Spirit, and raises up faithful and true teachers. Moses afterwards reminds them that God so governs His Church by the hands and the operation of men as not to derogate from Himself; for He retains this as His attribute, to suggest to the mouth, as it were, of His Prophets what they are to say; neither does He permit them to say or advance more than He has commanded. We perceive, then, that pastors were from the first appointed, not that they should themselves rule, or subject the Church to their imaginations, but only to be the organs of the Holy Spirit. And those who in these days usurp a greater power, ought to be altogether deposed from their sacrilegious despotism.
McArther Bible Commentary
a Prophet like me. The singular pronoun emphasizes the ultimate Prophet who was to come. Both the OT (Deu 34:10) and the NT (Act 3:22-23; Act 7:37) interpret this passage as a reference to the coming Messiah who, like Moses, would receive and preach divine revelation and lead His people (cf. Joh 1:21, Joh 1:25, Joh 1:43-45; Joh 6:14; Joh 7:40). In fact, Jesus was like Moses in several ways: (1) He was spared death as a baby (Ex. 2; Mat 2:13-23); (2) He renounced a royal court (Php 2:5-8; Heb 11:24-27); (3) He had compassion on His people (Num 27:17; Mat 9:36); (4) He made intercession for the people (Deu 9:18; Heb 7:25); (5) He spoke with God face to face (Exo 34:29-30; 2Co 3:7); and (6) He was the mediator of a covenant (Deu 29:1; Heb 8:6-7).
Bible Cross References
Matthew 21:11 Luke 2:25 Luke 7:16 Luke 24:19 John 1:21 John 1:25 John 4:19 John 9:17 Acts 3:22 Acts 7:37 Deuteronomy 34:10

Verse 16

Matthew Henry's Concise Bible Commentary
Christ the great Prophet.
It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, (John 8:12). He is the World by whom God speaks to us, (John 1:1)(Hebrews 1:2). In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
John Calvin Bible Commentary
According to all that thou desiredst.He pronounces them to be guilty of ingratitude if they did not quietly submit themselves to their Prophets, since on this point God had complied with their own request. For in order that the prophetic office might be more reverenced and beloved by them, and lest it should fall into disrepute through their beholding the Prophet to be but a mortal, God had extracted the confession from them that nothing could be better than that He should make choice of human interpreters. At the promulgation of the Law, the visible majesty of God had shone forth, and the people, terrified at the sight, had voluntarily desired that Moses should be given to them as a teacher, and as the proclaimer of the heavenly voice. We have already seen how useful was this terror to recommend the teaching which is delivered by the mouth of man. We have abundant experience that our minds are often carried away by vain speculations. Thus we should wish to bring down God from heaven as often as any doubt creeps into them. It was necessary, therefore, that the Israelites should be convinced of their weakness, lest they should go beyond their due bounds, and that they might be led to ask for that as a great blessing which God had foreseen to be for their good, and at the same time might abandon that proud curiosity which would always have been exciting them, had it not been corrected betimes by the application of this remedy. But it would have been anything but excusable in them to have grown weary of that gift which they had judged to be so good for themselves. The sum is, that God had appeared once to obtain credit and authority for His Prophets; but that He had established that order for the government of His Church, and for the declaration of His will, which the people themselves had known by experience to be most highly advantageous to themselves.
John Calvin Bible Commentary
They have well spoken.Moses relates how this desire of the people was approved by the judgment and the voice of God. Not as if whatever the foolish caprice of men may have urged them absurdly to ask, ought therefore to be immediately granted; but when God’s consent and, so to speak, His vote coincides with it, then whatever He shews to be pleasing to Him ought to stand firm and inviolable. Hence it follows that God, in sending the Prophets, provided for the salvation of men as was most expedient. Moreover, He asserts that when pious teachers arise, who faithfully shew the way of salvation, it is an extraordinary proof of His favor, and He takes to Himself the praise when He repeats it again,“I will raise them up a Prophet.” (Deuteronomy 18:18.)Thus also Paul teaches, —“And how shall they preach except they be sent?” (Romans 10:15.)The same Apostle, too, bears witness that none will be found sufficient for this office, and that the power of teaching aright is received from God. (2 Corinthians 2:14, and 4:1.) Hence it follows that God, by a certain evidence of His presence, declares His favor towards us as often as He enlightens with the gifts of His Spirit, and raises up faithful and true teachers. Moses afterwards reminds them that God so governs His Church by the hands and the operation of men as not to derogate from Himself; for He retains this as His attribute, to suggest to the mouth, as it were, of His Prophets what they are to say; neither does He permit them to say or advance more than He has commanded. We perceive, then, that pastors were from the first appointed, not that they should themselves rule, or subject the Church to their imaginations, but only to be the organs of the Holy Spirit. And those who in these days usurp a greater power, ought to be altogether deposed from their sacrilegious despotism.
Bible Cross References
Hebrews 12:19 Exodus 20:18 Exodus 20:19 Deuteronomy 5:23 Deuteronomy 5:25 Deuteronomy 10:4

Verse 17

Matthew Henry's Concise Bible Commentary
Christ the great Prophet.
It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, (John 8:12). He is the World by whom God speaks to us, (John 1:1)(Hebrews 1:2). In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
John Calvin Bible Commentary
They have well spoken.Moses relates how this desire of the people was approved by the judgment and the voice of God. Not as if whatever the foolish caprice of men may have urged them absurdly to ask, ought therefore to be immediately granted; but when God’s consent and, so to speak, His vote coincides with it, then whatever He shews to be pleasing to Him ought to stand firm and inviolable. Hence it follows that God, in sending the Prophets, provided for the salvation of men as was most expedient. Moreover, He asserts that when pious teachers arise, who faithfully shew the way of salvation, it is an extraordinary proof of His favor, and He takes to Himself the praise when He repeats it again,“I will raise them up a Prophet.” (Deuteronomy 18:18.)Thus also Paul teaches, —“And how shall they preach except they be sent?” (Romans 10:15.)The same Apostle, too, bears witness that none will be found sufficient for this office, and that the power of teaching aright is received from God. (2 Corinthians 2:14, and 4:1.) Hence it follows that God, by a certain evidence of His presence, declares His favor towards us as often as He enlightens with the gifts of His Spirit, and raises up faithful and true teachers. Moses afterwards reminds them that God so governs His Church by the hands and the operation of men as not to derogate from Himself; for He retains this as His attribute, to suggest to the mouth, as it were, of His Prophets what they are to say; neither does He permit them to say or advance more than He has commanded. We perceive, then, that pastors were from the first appointed, not that they should themselves rule, or subject the Church to their imaginations, but only to be the organs of the Holy Spirit. And those who in these days usurp a greater power, ought to be altogether deposed from their sacrilegious despotism.
Bible Cross References
Deuteronomy 5:28 Deuteronomy 18:18

Verse 18

Matthew Henry's Concise Bible Commentary
Christ the great Prophet.
It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, (John 8:12). He is the World by whom God speaks to us, (John 1:1)(Hebrews 1:2). In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
John Calvin Bible Commentary
They have well spoken.Moses relates how this desire of the people was approved by the judgment and the voice of God. Not as if whatever the foolish caprice of men may have urged them absurdly to ask, ought therefore to be immediately granted; but when God’s consent and, so to speak, His vote coincides with it, then whatever He shews to be pleasing to Him ought to stand firm and inviolable. Hence it follows that God, in sending the Prophets, provided for the salvation of men as was most expedient. Moreover, He asserts that when pious teachers arise, who faithfully shew the way of salvation, it is an extraordinary proof of His favor, and He takes to Himself the praise when He repeats it again,“I will raise them up a Prophet.” (Deuteronomy 18:18.)Thus also Paul teaches, —“And how shall they preach except they be sent?” (Romans 10:15.)The same Apostle, too, bears witness that none will be found sufficient for this office, and that the power of teaching aright is received from God. (2 Corinthians 2:14, and 4:1.) Hence it follows that God, by a certain evidence of His presence, declares His favor towards us as often as He enlightens with the gifts of His Spirit, and raises up faithful and true teachers. Moses afterwards reminds them that God so governs His Church by the hands and the operation of men as not to derogate from Himself; for He retains this as His attribute, to suggest to the mouth, as it were, of His Prophets what they are to say; neither does He permit them to say or advance more than He has commanded. We perceive, then, that pastors were from the first appointed, not that they should themselves rule, or subject the Church to their imaginations, but only to be the organs of the Holy Spirit. And those who in these days usurp a greater power, ought to be altogether deposed from their sacrilegious despotism.
Bible Cross References
John 1:21 John 1:25 John 4:25 John 8:28 John 12:48 John 12:49 John 12:50 John 17:8 Acts 3:22 Acts 7:37 Hebrews 3:5 Exodus 4:12 Exodus 4:15 Numbers 23:5 Deuteronomy 34:10 Isaiah 51:4 Isaiah 51:16 Jeremiah 1:9 Amos 2:11

Verse 19

Matthew Henry's Concise Bible Commentary
Christ the great Prophet.
It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, (John 8:12). He is the World by whom God speaks to us, (John 1:1)(Hebrews 1:2). In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
John Wesley's Bible Commentary
I will require it - I will punish him severely for it. The sad effect of this threatning the Jews have felt for above sixteen hundred years together.
John Calvin Bible Commentary
Thus far I have reviewed The Supplements To The First Commandment, which relate to the Ancient Types and Legal Worship. The Commandment itself will always remain in force, even to the end of the world; and is given not only to the Jews, but likewise to us also. But God formerly made use of the ceremonies as temporary aids, of which, although the use has ceased, the utility still remains; because from them it more clearly appears how God is to be duly served; and the spirit of religion shines forth in them. Therefore the whole substance is contained in the precept, but in the external exercise, as it were, the form to which God bound none but His ancient people. Now follow The Political Supplements,whereby God commands the punishments to be inflicted, if His religion shall have been violated. For political laws are not only enacted with reference to earthly affairs, in order that men should maintain mutual equity with each other, and should follow and observe what is right, but that they should exercise themselves in the veneration of God. For Plato also begins from hence, when he lays down the legitimate constitution of a republic, and calls the fear of God the preface of all laws; nor has any profane author ever existed who has not confessed that this is the principal part of a well-constituted state, that all with one consent should reverence and worship God. In this respect, indeed, the wisdom of men was at fault, that they deemed that any religion which they might prefer was to be sanctioned by laws and by punishments; yet the principle was a just one, that the whole system of law is perverted if the cultivation of piety is ignored by it.But, whilst God commends the care and study of religion to the judge, and commands that the contempt of it should be publicly avenged, He at the same time provides against a common error, that they should not rush into severity with rash and inconsiderate zeal. For, inasmuch as the several nations, cities, and kingdoms foolishly invent their own gods, He propounds His own Law, from the regulation of which it is sinful to decline. It has been wisely forbidden by human legislators, that men should make to themselves private gods; but all this is vain unless the knowledge of the true God enlightens and directs them. Justly, therefore, does God recall His people to that doctrine which He has delivered, to the end that whosoever shall have contumaciously despised it should be punished. But, since it would be insufficient that they should be once instructed in the proper worship of God by a written law, unless daily preaching were subjoined, God expressly furnishes His prophets with authority, and denounces the punishment to be inflicted if any should violate it. He had previously said that He would raise up prophets, that the condition of His chosen people should not be worse than that of other nations; since, therefore, He had deposited with them the treasure of true religion, that they might be, as it were, its guardians, He now threatens with destruction whosoever shall refuse to obey their commands. It is plain, however, from the expression “in my name,” that He does not speak of all who may usurp the name of prophet, for it is as much as to say that they came from Him, and advanced nothing without His command. For, although many may falsely present themselves in God’s name, this honorable distinction does not belong to them unless God should ratify it; but this is truly the characteristic of faithful and approved teachers, that they speak in the name of God. Thus, when Christ promises that "where two or three are gathered in His name, there is He in the midst of them,” (Matthew 18:20,)He does not dignify with such great honor hypocrites, who with sacrilegious audacity usurp His name; but He speaks of the reality, as will also appear more clearly from the reverse law, which follows.
Bible Cross References
Acts 3:23 Hebrews 12:25

Verse 20

Matthew Henry's Concise Bible Commentary
Christ the great Prophet.
It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, (John 8:12). He is the World by whom God speaks to us, (John 1:1)(Hebrews 1:2). In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
McArther Bible Commentary
who speaks in the name of other gods. In contrast to the true prophet, Moses predicted there would be false prophets who would come to Israel, speaking not in the name of the Lord, but in the name of false gods. How could the people tell if a prophet was authentically speaking for God? Moses said, "if the thing does not happen," it was not from God. The characteristic of false prophets is the failure of their predictions to come true. Sometimes false prophets speak and it happens as they said, but they are representing false gods and trying to turn people from the true God. They must be rejected and executed (Deu 13:1-5). Other times, false prophets are more subtle and identify with the true God, but speak lies. If ever a prophecy of such a prophet fails, he is shown to be false. Cf. Jer 28:15-17; Jer 29:30-32.
Bible Cross References
Deuteronomy 13:1 Deuteronomy 13:2 Deuteronomy 13:5 Deuteronomy 17:12 Deuteronomy 18:21 Deuteronomy 18:22 1 Kings 18:40 Jeremiah 14:14 Jeremiah 23:30 Jeremiah 26:11 Zechariah 13:3

Verse 21

Matthew Henry's Concise Bible Commentary
Christ the great Prophet.
It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, (John 8:12). He is the World by whom God speaks to us, (John 1:1)(Hebrews 1:2). In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
John Calvin Bible Commentary
And if thou say in thy heart. This exception has reference to the prohibition, which we have already noticed in this same chapter. God, in His appointment of Prophets to be His substitutes in teaching the people, had invested them with no common authority, enjoining obedience to be paid to their precepts. But those, upon whom the office of teaching is conferred, do not alwayduly fulfill it; and hence the doubt naturally arises, how the people shall determine when they are addressed as by Gods mouth, so as to distinguish the true from the false. There is, therefore, no question expressed in words, but God anticipates the secret scruples which might otherwise keep men’s minds in suspense; for to “say in the heart” is equivalent to doubting in one’s self when any danger is perceived. Now, to remove this difficulty, He does not enumerate all the marks of distinction; because He does not indeed allude to doctrine, but only to prophecies. But, speaking popularly, as to evil and ignorant persons, He commands them to observe whether those, who pretend to the name of Prophet, foretell the truth. But although, as we have lately seen, false teachers also rival in this respect the servants of God, and are found to be veracious in some particular prophecy; yet it is sufficient as the touchstone of their truth, to set down what happens for the most part, (ἐπὶ τὸ πολὺ;) just as God himself chooses to be distinguished and separated from idols by the same test. Nor does Moses affirmatively pronounce that credit must be given to prophets, whenever events correspond with their predictions; but only admonishes them, that, if they consider attentively, they cannot be deceived, because God will speedily expose the false prophets to ridicule, and will confound their folly. Thus Jeremiah prudently accommodates this passage to the circumstances of his own times, in order that it may be manifested how rashly and falsely Hananiah spoke in promising impunity for those sins over which God’s vengeance impended. (Jeremiah 28:6.) In sum, Moses means nothing more than that the people would not be exposed to the danger of going astray, if they endeavored heartily to obey God; because it would come to pass by His just judgment, that the temerity of all who have falsely abused His holy name should be made to appear, and thus they should be unmasked.
John Calvin Bible Commentary
Thou shalt not let any of thy seed.In these three precepts Moses more lightly touches on what we have lately seen set forth at greater length in Deuteronomy; for there he condemns impious offerings, as well as the responses of familiar spirits, magical arts, and enchantments. He now in the first place adverts to adulterous sacrifices, especially to that impure and detestable service of consecrating their children to Moloch, as they called him, the idol of the Gentiles; and then adds a prohibition, that they should give no heed to false revelations. But in these two passages of Leviticus he only enumerates two classes,viz., to use auguries and divinations, and to seek responses from familiar spirits, and to consult magicians or enchanters; yet he includes all the others of which we have previously spoken. And, lest they should think the crime a light one, he says that all they are “defiled” who devote themselves to this kind of curiosity. The confirmation, which is added at the end of both clauses, has relation to the sum of the First Commandment; for when God declares Himself to be “Jehovah, and the God of Israel,” he both claims the worship which is due to Him alone, and also condemns all the superstitions whereby pure religion is adulterated. There is also anantithesis implied, in which God contrasts Himself with all fictitious idols; and therefore the words may be thus paraphrased, — Since I am the eternal God, and separated from all others which the Gentiles foolishly make to themselves, and since I have chosen you to myself as my peculiar people, I would have you, as you ought to be, pure and separated from all defilements.
Bible Cross References
Deuteronomy 18:20 Deuteronomy 18:22

Verse 22

Matthew Henry's Concise Bible Commentary
Christ the great Prophet.
It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. He is the Light of the world, (John 8:12). He is the World by whom God speaks to us, (John 1:1)(Hebrews 1:2). In his birth he should be one of their nation. In his resurrection he should be raised up at Jerusalem, and from thence his doctrine should go forth to all the world. Thus God, having raised up his Son Christ Jesus, sent him to bless us. He should be like unto Moses, only above him. This prophet is come, even JESUS; and is "He that should come," and we are to look for no other. The view of God which he gives, will not terrify or overwhelm, but encourages us. He speaks with fatherly affection and Divine authority united. Whoever refuses to listen to Jesus Christ, shall find it is at his peril; the same that is the Prophet is to be his Judge, (John 12:48). Woe then to those who refuse to hearken to His voice, to accept His salvation, or yield obedience to His sway! But happy they who trust in Him, and obey Him. He will lead them in the paths of safety and peace, until He brings them to the land of perfect light, purity, and happiness. Here is a caution against false prophets. It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is against the plain sense of the written word, or which gives countenance or encouragement to sin, we may be sure is not that which the Lord has spoken.
John Wesley's Bible Commentary
If the thing - Which he gives as a sign of the truth of his prophecy. The falsehood of his prediction shews him to be a false prophet. Presumptuously - Impudently ascribing his own vain and lying fancies to the God of truth.
John Calvin Bible Commentary
Thou shalt not let any of thy seed.In these three precepts Moses more lightly touches on what we have lately seen set forth at greater length in Deuteronomy; for there he condemns impious offerings, as well as the responses of familiar spirits, magical arts, and enchantments. He now in the first place adverts to adulterous sacrifices, especially to that impure and detestable service of consecrating their children to Moloch, as they called him, the idol of the Gentiles; and then adds a prohibition, that they should give no heed to false revelations. But in these two passages of Leviticus he only enumerates two classes,viz., to use auguries and divinations, and to seek responses from familiar spirits, and to consult magicians or enchanters; yet he includes all the others of which we have previously spoken. And, lest they should think the crime a light one, he says that all they are “defiled” who devote themselves to this kind of curiosity. The confirmation, which is added at the end of both clauses, has relation to the sum of the First Commandment; for when God declares Himself to be “Jehovah, and the God of Israel,” he both claims the worship which is due to Him alone, and also condemns all the superstitions whereby pure religion is adulterated. There is also anantithesis implied, in which God contrasts Himself with all fictitious idols; and therefore the words may be thus paraphrased, — Since I am the eternal God, and separated from all others which the Gentiles foolishly make to themselves, and since I have chosen you to myself as my peculiar people, I would have you, as you ought to be, pure and separated from all defilements.
Bible Cross References
Deuteronomy 18:20 Deuteronomy 18:21 1 Kings 22:28 Jeremiah 28:9