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Deuteronomy 18:15
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

John 1:45
Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

like unto

Deuteronomy 5:5
(I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,

Deuteronomy 33:5
And he was king in Jeshurun, when the heads of the peopleand the tribes of Israel were gathered together.

Exodus 40:26-29
And he put the golden altar in the tent of the congregation before the vail: …

will put

Isaiah 50:4
The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season tohim that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.

Isaiah 51:16
And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thouart my people.

John 17:18
As thou hast sent me into the world, even so have I also sent them into the world.

he shall

John 4:25
The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.

John 8:28
Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I amhe, andthat I do nothing of myself; but as my Father hath taught me, I speak these things.

John 12:49,50
For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak…

from among their brothers
This indicates that the prophet will be an Israelite, coming from the people of Israel. It emphasizes the continuity of God's work through the chosen nation. The phrase "from among their brothers" underscores the prophet's shared heritage and identity with the people he will lead. This is significant in the context of Jesus, who was born into the tribe of Judah, fulfilling the requirement of being an Israelite.

I will put My words in his mouth
This phrase highlights the divine inspiration and authority of the prophet's message. The prophet will speak not on his own behalf but as a mouthpiece for God. This is a key characteristic of true prophecy, distinguishing it from false prophets who speak their own words. In the context of Jesus, this is seen inJohn 12:49-50, where Jesus states that He speaks only what the Father has commanded Him.

and he will tell them everything I command him
The prophet's role is to faithfully communicate God's commands to the people. This underscores the responsibility and accountability of the prophet to deliver God's message accurately and completely. Jesus exemplified this by teaching and revealing God's will to humanity, as seen throughout the Gospels. His teachings are considered the ultimate revelation of God's commands, fulfilling the role of the prophet described in this passage.

God Himself says, “I will raise up,” underscoring that the prophet is not self-appointed but divinely commissioned (Deuteronomy 18:15).

•Acts 3:22 and 7:37 both quote this promise and point directly to Jesus, showing the New Testament’s certainty about its fulfillment.

•John 6:14 records the crowd’s reaction to Jesus’ miracles: “This is truly the Prophet who is to come into the world,” echoing the expectation rooted in Deuteronomy.

• By promising a prophet, the Lord assures His people that divine guidance and revelation will continue after Moses, guarding them from false voices (Deuteronomy 18:20-22).

The coming prophet would resemble Moses in unique ways.

•Deuteronomy 34:10-12 notes that no prophet arose in Israel like Moses—until Jesus—who knew the LORD “face to face” and performed mighty signs.

•Hebrews 3:1-6 contrasts Moses the faithful servant with Jesus the faithful Son, honoring both while revealing Jesus as greater.

Ways Jesus parallels Moses:

– Both were spared from murderous rulers at birth (Exodus 1–2;Matthew 2).

– Both mediated covenants—Moses the old, Jesus the new (John 1:17;Luke 22:20).

– Both delivered God’s people—Moses from Egypt, Jesus from sin (John 8:36).

These parallels confirm the literal accuracy of the promise.

The prophet arises “from among their brothers,” stressing true Israelite identity.

•Romans 9:5 identifies Messiah as descending from Israel “according to the flesh.”

•Matthew 1 traces Jesus’ genealogy through Abraham, David, and the exile, rooting Him firmly in Israel’s family tree.

•Hebrews 2:14-17 explains that the Son became fully human to be our merciful High Priest; His kinship makes His mediation possible.

Because He is one of us, He can represent us before God.

Divine words, not human opinion, fill the prophet’s mouth.

•Jeremiah 1:9 shows God touching the prophet’s mouth—an image fulfilled perfectly in Jesus, who says, “My teaching is not Mine but His who sent Me” (John 7:16).

•John 12:49-50: “I have not spoken on My own; but the Father who sent Me has commanded Me what to say and how to say it.”

•Hebrews 1:1-2 affirms that God, who once spoke through prophets, has now spoken by His Son, guaranteeing absolute reliability.

Every syllable carries the weight of divine authority.

Nothing God desires to reveal will be withheld.

•John 15:15: “Everything I have learned from My Father I have made known to you.”

•John 17:8: “For I have given them the words You gave Me.”

•Revelation 1:1 pictures the resurrected Christ continuing to disclose God’s message to His servants.

The completeness of Jesus’ teaching obligates hearers to respond; rejecting His word equals rejecting God Himself (John 12:48).

Deuteronomy 18:18 promises that God will personally appoint a prophet who matches Moses yet surpasses him. Born within Israel, He carries God’s own words and faithfully delivers the full message. The New Testament repeatedly identifies Jesus as this promised Prophet, fulfilling every detail literally. Listening to Him is not optional; it is the divinely mandated path to truth, life, and blessing.

(1) the contrast between what God here forbids the Israelites to do, viz. to resort to diviners and soothsayers, and the provision he would make for them so as to render this needless, point to a succession of prophets rather than to one individual;

(2) the reference in what follows to the discrimination of false prophets from true prophets, shows that a multiplicity and a succession of prophets was in the view of the speaker, not a single individual; and

(3) as a succession of priests, of judges, and of kings was contemplated in this part of the Mosaic legislation, the presumption is that a succession also of prophets was contemplated. At the same time, the use of the singular here is remarkable, for nowhere else is the singular,nabhi, employed to designate more than one individual; and thissuggests that the reference here may be to some individual in whom not only was the succession to culminate as in its crown and eminence, but whose spirit was to pervade the whole succession, - that each member of it should exercise his functions only as that Spirit which was in them did signify (1 Peter 1:11). It is possible also, as Oryon Gerlach has suggested, that "Prophet" here may be used as "seed"is inGenesis 3:15, and that this is a prediction of Christ as the True Prophet, just as the assurance to Eve was a prediction of the Messiah, who, as the Head and Crown of the" godly seed," should end the conflict with the serpent and his seed by a crushing victory. It is to be considered also that, whilst the words "like unto me" do not necessarily imply a resemblance inall respects between Moses and the Prophet here promised, and whilst they may be well applied to One superior in many respects to Moses, it would be taking them at much below their real worth were we to understand them of one greatly inferior to Moses, as all the prophets who succeeded him in Israel were until the Chief came (Deuteronomy 34:10;Hebrews 3:1-6). Finally, there can be no doubt that the Jews expected that the Messiah would appear as the Prophet by pre-eminence, and that they founded that expectation on the promise here recorded (cf.John 1:21;John 6:14;Acts 3:22-26;Acts 7:37). It may be added that our Lord seems to apply this to himself, when he says to the Jews, "There is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me" (John 5:45, 46; cf. also John 11:48-50). How early and how widespread was the expectation that the Messiah would come as a prophet, may be inferred from the existence of this among the Samaritans (John 4:25). It is to be concluded, then, that this promise has reference ultimately to the Messiah, the Great Revealer of God, between whom and Moses there should be a long succession of prophets, so that there should always be a medium of Divine communication between Jehovah and his people.

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