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The Promise given by Moses of anorber

Lawgiver. THE Lord thy God will raise up unto thee a Prophet from the midst of thee, of tby

brethren, like unto me; unto bine ye Y.W. shall bearken: According to all that Be thou desiredst of the Lord thy God in

1491. Horeb, in the day of the assembly, Saying, Let me nor bear again the voice of the Lord my God; neither let me see this great fire any more, that I die not. And the Lord said unto , They have well said that which they bave spoken. I will raise them up a Prophet from among their brethren, like unto thee; and will put my words in his mouth, and be 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 bima 5

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It is supposed by some learned Christians, and by the Rabbis of the later ages, that Mofes in thefe words intended to prefignify the whole fucceffion of Prophets, who after him arose among the Jews. The antient Jewish church understood the expressions at the conclusion of the Book of Deuteronomy, " And there arose not a Prophet like unto Moses," as immediately referring to the Messiah. Indeed this opinion was fo firmly established, that we find the learned Joses and Akiba, two eminent Doctors of the Law, who flourished in the reign of the Emperor Adrian, expressly, afferted, is that a Prophet like unto Moses, or one greater, must at some time arise; and that Messiah the King will be like' unto him, or greater than he was b." The former of these 'interpretations is not however inconsistent with the latter.si The Prophecy may in its first and general sense point out a succession of Prophets, though in its principal and ultimate sense it points to the Meffiah. But as one individual Prophet is

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2. Deut. xviii. 15, 16, 17, 18, 19.'. . ... Chandler's Defence of Christianity, p. 307..


clearly mentioned in the original Hebrew text, and as the constant interpretation of the early Jewish church refers the accomplishment of this Prophecy to the appearance of the Melfiah, we might, I think, rest satisfied that this is the true meaning of the promise, if we had no other authority; and the evidence in favour of this interpretation will surely appear incontrovertible, when we further consider the particular, close, and striking resemblance, which subsists between Moses and Christ. St. Stephen and St. Peter declared that Jesus Christ was the Prophet foretold by Moses; and our Lord himself appears to have had the passage before mentioned in view, when he said, " If ye had believed Moses, ye would have believed me, for he wrote of me."

· The resemblance between Mofes and Christ is so very strong, that it is impossible to consider it fairly and carefully, without acknowledging that he must be foretold, where he iş so well described. .

The first great point of resemblance is, Moses was a Lawgiver, and the mediator of a covenant between God and man: Christ was the mediator of a better covenant than that which was established by the sacrifice of bulls and goats. The one was mortal, the other divine; the one performed a mediatorial office that was temporary and transient; the other “ ever liveth to make intercession for us." Other Prophets were only interpreters and enforcers of the Law, and in this respect were greatly inferior to Mofes. This is of itself a sufficient proof, that a succession of Prophets could not be solely alluded to. The person who was to be raised up, could not be i like Mofes in a strict sense, unlefs he were a legislator-- he must give a law to mankind, and consequently a more excellent law; for if the first had been perfect, as the Author of the Epistle to the Hebrews argues, there could have been no room for'a fecond. Christ was this legislator, who gave a law more perfect in its nature, more extensive in its application, and more glorious in its promises and rewards. .



.. Other Prophets had revelations in dreams and visions--but. Moses talked with God face to face. Christ spake that which he had seen with the Father. Moses and Christ are the only persons recorded in facred History, who had this immediate communication with God. Mofes, delivered his people from cruel.


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oppreffion and heavy bondage - Chrift from the far worse tyranny of Satan and fin. Moses contended with the magicians, and had the advantage over them fo manifestly,' that they could no longer withstand hiin, but were forced to acknowledge the divine power by which he was assisted - Christ ejected evil spirits, and received their acknowledgments, both of the dignity of his nature and the importance of his mission.

Moses assured the people whom he conducted, that if they would be obedient, they should enter into the happy land of Promise, which land was usually understood by the wifer Jews to be an emblem and a figure of that eternal and celestial kingdom, to which the Messiah was to open an entrance Christ brought life and immortality to light, and opened the kingdom of heaven to all believers.

Moses wrought a great variety of miracles, and in this particular the parallel is remarkable: since besides Christ - there arose not a Prophet in Israel like unto Mofes, whom the

--C. Jortin's Remarks on Ecclefiaftical History, vol. i. p. 200. Newton on the Prophecies, vol. i. p. 156.


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