Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1423

 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, “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; Jer 5:14). 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, and Tholuck, as not in accordance with the context or the words themselves, we cannot, on the other hand, agree with v. Hoffmann, Baur, and Knobel, 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; so that O. v. Gerlach 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.” 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 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 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