Prophecies of Jesus-16

1. Messiah would be a prophet.

   
   

   Old Testament Scripture. Deu. 18:15

   
   

   New Testament Fulfillment. Acts 3:20-22

A New Prophet like Moses

Deu. 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;

The 15th prophecy in Deuteronomy (Deu. 18:15, fulfilled in Christ, Acts 3:22-26; cp. John 4:25; 5:45-47). Next, Deu. 18:18.

The Lord...

יהוה

yehôvâh

Definition:

Jehovah = “the existing One”

1) the proper name of the one true God

1a) unpronounced except with the vowel pointings of God only

Part of Speech: noun proper deity

thy God...

אלהים

'ĕlôhı̂ym

Definition:

1) (plural)

1a) rulers, judges

1b) divine ones

1c) angels

1d) gods

2) (plural intensive - singular meaning)

2a) god, goddess

2b) godlike one

2c) works or special possessions of God

2d) the (true) God

2e) God

Part of Speech: noun masculine plural

Twelve Facts about the Predicted Prophet

1. God will raise Him up (Deu. 18:15, 18:18).

2. He will be raised up for Israel (Deu. 18:15, 18:18).

3. He will be raised up from the midst of Israel (Deu. 18:15, 18:18).

4. He will be of Israel (Deu. 18:15, 18:18).

5. He will be like Moses (Deu. 18:15, 18:18).

6. All must hear Him (Deu. 18:15).

7. He was promised at Sinai (Deu. 18:16).

8. He will be a spokesman for God (Deu. 18:18).

9. He will speak faithfully all that God commands Him to speak.

10. Some will not hear Him (Deu. 18:19).

11. He shall speak in God’s name.

12. All who will not hear Him will be punished by God.

These are characteristics of the Messiah and no one else; the predictions were definitely fulfilled in Him (John 4:25; 5:45-47; Acts 3:22-28).

will raise up...

קוּם

qûm

Definition:

1) to rise, arise, stand, rise up, stand up

1a) (Qal)

1a1) to arise

1a2) to arise (hostile sense)

1a3) to arise, become powerful

1a4) to arise, come on the scene

1a5) to stand

1a5a) to maintain oneself

1a5b) to be established, be confirmed

1a5c) to stand, endure

1a5d) to be fixed

1a5e) to be valid

1a5f) to be proven

1a5g) to be fulfilled

1a5h) to persist

1a5i) to be set, be fixed

1b) (Piel)

1b1) to fulfill

1b2) to confirm, ratify, establish, impose

1c) (Polel) to raise up

1d) (Hithpael) to raise oneself, rise up

1e) (Hiphil)

1e1) to cause to arise, raise

1e2) to raise, set up, erect, build

1e3) to raise up, bring on the scene

1e4) to raise up, rouse, stir up, investigate

1e5) to raise up, constitute

1e6) to cause to stand, set, station, establish

1e7) to make binding

1e8) to carry out, give effect to

1f) (Hophal) to be raised up

Part of Speech: verb

In contrast with the dark magic of Canaanite diviners, witches, and spiritists, Israelites were to listen to the Lord’s prophet. The Israelites could be sure that a “line of prophets” would follow in succession after Moses because of their original request at Horeb (Sinai) that God speak to them through Moses as a mediator (cf. Deu. 5:23-27). Each prophet God would raise up would be an Israelite, and because the true prophet would only speak the words of the Lord, the people were obligated to obey (listen to) those words.

unto thee a prophet...

נביא

nâbı̂y'

Definition:

1) spokesman, speaker, prophet

1a) prophet

1b) false prophet

1c) heathen prophet

Part of Speech: noun masculine

from the midst...

מנּי / מנּי / מן

min / minnı̂y / minnêy

Definition:

1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than (preposition)

1a) from (expressing separation), off, on the side of

1b) out of

1b1) (with verbs of proceeding, removing, expelling)

1b2) (of material from which something is made)

1b3) (of source or origin)

1c) out of, some of, from (partitively)

1d) from, since, after (of time)

1e) than, more than (in comparison)

1f) from...even to, both...and, either...or

1g) than, more than, too much for (in comparisons)

1h) from, on account of, through, because (with infinitive)

2) that (conjunction)

Part of Speech: see above in Definition

קרב

qereb

Definition:

1) midst, among, inner part, middle

1a) inward part

1a1) physical sense

1a2) as seat of thought and emotion

1a3) as faculty of thought and emotion

1b) in the midst, among, from among (of a number of persons)

1c) entrails (of sacrificial animals)

Part of Speech: noun masculine

of thee, of thy brethren,...

אח

'âch

Definition:

1) brother

1a) brother of same parents

1b) half-brother (same father)

1c) relative, kinship, same tribe

1d) each to the other (reciprocal relationship)

1e) (figuratively) of resemblance

Part of Speech: noun masculine

like unto me;...

כּמו / כּמו

kemô / kâmô

Definition:

1) like, as, the like of which (adverb)

2) when, according as, as it were (conjunction)

Part of Speech: see above in Definition

אל

l'e / 'êl / 'el

Definition:

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one’s presence)

9) in between, in within, to within, unto (idea of motion to)

Part of Speech: preposition

The ultimate Prophet like Moses (Deu. 18:15, 18:18) is Jesus Christ - the One who spoke God’s words and who provides deliverance for His people. Not even Joshua could be compared to Moses, for since Moses “no prophet has risen in Israel like” him (Deu. 34:10) with such power before men and intimacy with God. However distinguished a future prophet’s role might be in Israel, none would be like Moses until the Mediator of the New Covenant, Jesus Christ, came. Moses set the standard for every future prophet. Each prophet was to do his best to live up to the example of Moses until the One came who would introduce the New Covenant. During the first century a.d. the official leaders of Judaism were still looking for the fulfillment of Moses’ prediction (cf. John 1:21). Peter said their search should have stopped with the Lord Jesus (Acts 3:22-23). (Other early and clear predictions of the Messiah may be found in Gen. 49:10-12; Num. 24:17-19.)

him (Jesus Christ) ye shall hearken...

שׁמע

shâma‛

Definition:

1) to hear, listen to, obey (verb)

1a) (Qal)

1a1) to hear (perceive by ear)

1a2) to hear of or concerning

1a3) to hear (have power to hear)

1a4) to hear with attention or interest, listen to

1a5) to understand (language)

1a6) to hear (of judicial cases)

1a7) to listen, give heed

1a7a) to consent, agree

1a7b) to grant request

1a8) to listen to, yield to

1a9) to obey, be obedient

1b) (Niphal)

1b1) to be heard (of voice or sound)

1b2) to be heard of

1b3) to be regarded, be obeyed

1c) (Piel) to cause to hear, call to hear, summon

1d) (Hiphil)

1d1) to cause to hear, tell, proclaim, utter a sound

1d2) to sound aloud (musical term)

1d3) to make proclamation, summon

1d4) to cause to be heard

2) sound (noun masculine)

Part of Speech: see above in Definition

Acts 3:22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.

The 7th Old Testament prophecy fulfilled in Acts (Acts 3:22-23; Deu. 18:15-19). Next, Acts 3:25.

Here Jesus is portrayed as the “New Testament Moses” in fulfillment of Deu. 18:15-19 (cf. John 6:14). Christ will come not only with deliverance as Moses did, but He will also judge as Moses did (cf. Lev. 23:29 with Deu. 18:19; also cf. Num. 14:26-35).

Peter’s exhortation, as in his Pentecost sermon (Acts 2:38), was to repent. Was Peter saying here that if Israel repented, God’s kingdom would have come to earth? This must be answered in the affirmative for several reasons: (1) The word restore (Acts 3:21) is related to the word “restore” in Acts 1:6. In Acts 3:21 it is in its noun form (apokatastaseōs), and in Acts 1:6 it is a verb (apokathistaneis). Both occurrences anticipate the restoration of the kingdom to Israel (cf. Mat. 17:11; Mark 9:12). (2) The concept of restoration parallels regeneration when it is used of the kingdom (cf. Isa. 65:17; 66:22; Mat. 19:28; Rom. 8:20-22). (3) The purpose clauses are different in Acts 3:19 and Acts 3:20. In verse Acts 3:19a so that translates pros to (some mss. have eis to) with the infinitive. This points to a near purpose. The two occurrences of that in verses Acts 3:19, 3:20 are translations of a different construction (hopōs with subjunctive verbs), and refer to more remote purposes. Thus repentance would result in forgiveness of sins, the near purpose (Acts 3:19). Then if Israel as a whole would repent, a second more remote goal, the coming of the kingdom (times of refreshing at the second coming of Christ) would be fulfilled. (4) The sending of the Christ, that is, Messiah (Acts 3:20) meant the coming of the kingdom. (5) The Old Testament “foretold these days” (Acts 3:24; cf. Acts 3:21). The Old Testament prophets did not predict the church; to them it was a mystery Ref. (Rom. 16:25; Eph. 3:1-6). But the prophets often spoke of the messianic golden age, that is, the Millennium.

This offer of salvation and of the Millennium pointed both to God’s graciousness and to Israel’s unbelief. On the one hand God was giving the Jews an opportunity to repent after the sign of Christ’s resurrection. They had refused the “pre-Cross” Jesus; now they were being offered a post-Resurrection Messiah. On the other hand Peter’s words underscore Israel’s rejection. They had been given the sign of Jonah but still they refused to believe (cf. Luke 16:31). In a real sense this message confirmed Israel’s unbelief.

Some Bible scholars oppose the view that the kingdom was offered by Peter. They do so on the basis of several objections: (1) Since God knew Israel would reject the offer, it was not a legitimate offer. But it was as genuine as the presentation of the gospel to any non-elect person. (2) This puts kingdom truth in the Church Age. However, church truth is found before the church began at Pentecost (cf. Mat. 16:18; 18:17; John 10:16; 14:20). (3) This view leads to ultradispensationalism. But this is not a necessary consequence if this offer is seen as a transition within the Church Age. Acts must be seen as a hinge book, a transition work bridging the work of Christ on earth with His work through the church on earth.

In conclusion, Acts 3:17-21 shows that Israel’s repentance was to have had two purposes: (1) for individual Israelites there was forgiveness of sins, and (2) for Israel as a nation her Messiah would return to reign.