Moses, in the verses preceding this prophecy in the same chapter, (Deut. xviii. 9—­14) tells the Israelites from God, that “when they came into Canaan, they should not learn to do after, the abominations of the people thereof; and, particularly, that there should not be found among them any one that useth divination, or an observer of times, &c., or a consulter with familiar spirits, &c.  For all, says he, “that do these things are an abomination to the Lord; and because of these abominations the Lord thy God doth drive these people out from before thee.  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 to do so.”  Then follow the words about the prophet, “The Lord thy God will raise unto thee a prophet from the midst of thee of thy brethren like unto me, unto him ye shall hearken.”  All which is as much as to say, “When you come into Canaan, do not hearten to a diviner, &c., as the Canaanites do, for the Lord will give you a prophet of your own brethren inspired like me, to guide any instruct you, to whom ye shall hearken.”  Or rather, “Do not hearken to diviners, &c., but to prophets, who shall be raised up among you.”

Now that the words cited must relate to a succession of prophets to begin upon the Israelites taking possession of the land of Canaan, is manifest; because, the raising up of a prophet, to whom they were to hearken, is the reason given why they should not hearken to a diviner, &c., when they came to that land; which reason could have no force unless they were to have, 1st,—­an immediate prophet in Canaan; for what sense is there, or would there be, in saying, “Don’t hearken to such diviners as are in Canaan, when you come there, for you shall have a prophet of your own, to whom ye shall hearken two thousand years after you come there!”

Secondly,—­As the context shows that the prophet to be raised up, was an immediate prophet, so it also shows, that the singular number here stands for the plural, according to the frequent custom of the Hebrew language, as is shown by Le Clerc and Stillingfleet, in loco; for one single prophet to be raised up immediately, who might soon die, could not be a reason why Jews of succeeding generations should not harken to diviners in Canaan.

Finally,—­The words of God by Moses, which follow the promise of a prophet, evidently show that by that promise prophets were intended, in laying-down a rule for the test or trial of the prophets before mentioned, in such a manner as implies, that that rule was to be applied to all prophets pretending to come from him.  See the words in Deut. xviii., 19—­22.

I shall conclude this explication, by adducing, in confirmation of it, the paraphrase of the words given in the Targum of Jonathan.  “The nations you are about to possess, (says the Jewish paraphrast) hearken to jugglers and diviners; but you shall not be like them; for your priests shall enquire by Urim and Thummim, and the Lord your God shall give you a true prophet.”  And this explication is the one adopted by Origen,—­[Contra Celsum, p. 28.]