The Prophet like unto Moses.
These chapters bring before us prophet. priest, and king—offices pointing forward to and culminating in Christ. Christ is distinctively, and in the complete sense, the Prophet like unto Moses (Acts 3:22), Christ and Moses were alike—
I. AS FOUNDERS OF DISPENSATIONS. It was the greatness of Moses that he was employed by God in inaugurating a new era in the history of his kingdom—in introducing a new order of things—in settling the foundations of a new economy. In this respect he stood at the head of the Old Testament line of prophets, and in a sense stood apart from them. "The Law was given by Moses" (John 1:17). He had the ordering and settling of the "house" of God in the form in which it was to last till Christ came, who, "as a Son over his own house," would revise its arrangements and reconstitute it on a new and better basis (Hebrews 3:2-7). Prophets subsequent to Moses stood within the lines of the economy already established. They could enforce and maintain, but while predicting the advent of a new age in which great changes would be wrought, they had no authority of themselves to introduce such changes. It was reserved for Christ to "change times and seasons," and so to alter and remodel Mosaic institutions, or supersede them by new ones, or abolish them by giving the substance for the shadow, as to place the Church upon a permanent and moveless basis, and adapt it for the reception of the Gentile nations.
II. IN THE FREEDOM OF INTERCOURSE WHICH THEY ENJOYED WITH GOD. Moses enjoyed, as was necessary, the freest intercourse with heaven. God spake with him, not in a vision, or dream, or in dark speeches, but "mouth to mouth" (Numbers 12:6-9), "face to face" (Deuteronomy 34:10). This is made, in the passage last quoted, a feature of distinction between Moses and later prophets in Israel. In Christ, this peculiarity of the relation of Moses to God reappears in higher form. Intercourse with the Father reaches the highest degree of closeness and intimacy, the Son being in the Father, and the Father in the Son (John 14:10). Christ's insight into his Father's will was perfect (John 5:20, John 5:21). His communion with the Father was habitual and uninterrupted. The New Testament apostles, in an inferior degree, shared in this higher footing, were habitually possessed by the Spirit, and spoke and wrote under his calm and abiding influence.
III. AS MEDIATING BETWEEN THE PEOPLE AND GOD. (Deuteronomy 18:16-18.) It was when the people were deeply conscious of their need of a mediator that this promise was vouchsafed. It had only, as regards mediation, a very inferior application to the Old Testament prophets. The fullness of its meaning comes to view in Christ.
These points involve others, as e.g. the resemblance between Christ and Moses:
1. In the degree of authority with which they were clothed, and in the mighty signs and wonders which authenticated their mission (Deuteronomy 34:11).
2. In the fullness and grandeur of the revelations made through them.
3. In the severe penalties attaching to disobedience to their words (Deuteronomy 18:19; Acts 3:23; Hebrews 2:1-5; Hebrews 10:28, Hebrews 10:29).—J.O.