This is a copy of the opening argument that I had prepared for a debate with a fellow Muslim. Since he withdrew from the debate, I am now going to post this in an open forum, to see if anyone will rise to the challenge which I present here. Please, do read the entire post, before offering up a response, because the argument is developed in detail throughout the post, adding more meaning to the passage of discussion.
And I also hope fellow Christians read this, as well, to familiarize themselves with, perhaps, a new line of argument.
Blessings!
PREFACE
Discussion on the Identity of the Prophet
The purpose of this discussion is to explain the appropriate meaning that should be given to the passage found in Deuteronomy Chapter 18.
There are three things that I will try to accomplish in this exchange: (1) I will attempt to identify the requirements for this prophet, (2) I will identify the prophet(s) of whom this is speaking, and (3) I will attempt to show how Mohammed, by the line of Ishmael cannot be the, nor a prophet (from the Biblical line).
My position: I believe the passage is to be taken, first and foremost, at face value. The passage is not merely a prophecy of a prophet who would come a thousand or more years later, but about who will take the place of Moses, after he was gone. For the Israelites were not yet in the land, and are still waiting to be gathered again, and lead into the Promised Land. This is the duty of the prophet who would come after Moses, to be a “shepherd” of the people of God. One person who is mentioned as receiving the Spirit of Wisdom, from Moses, is Joshua “his servant”. It is also written that God called him out saying, “arise!” Also, “I will be with you, as I was with Moses.” However, while some have taken this passage to speak of only one prophet, the truth is, this is not merely speaking of one prophet, but of a succession of prophets that would “command” the people, and ‘shepherd’ them.
On the other hand, this is indeed a prophecy, as well. And, as the promise was fulfilled with Joshua, and a succession of prophets, so do I see its ultimate fulfillment in the person of Jesus Christ, who is the Wisdom of God. (1Cor 1:24) Who is also the Shepherd of the Flock (John 10), the Anointed King (Messiah), the High Priest, and the deliverer, the one that will lead us into God’s rest – the Holy City!
Definition of Terms
Deuteronomy – Bible book: the fifth book of the Bible
Root – [14th century. Via late Latin from Greek Deuteronomion , literally “second law” (because the book contains a repetition of the Decalogue and of parts of Exodus).]
Qereb (kehreb) – midst, among, inner part, middle
a. inward part
1. physical sense
2. as seat of thought and emotion
3. as faculty of thought and emotion
b. in the midst, among, from among (of a number of persons)
c. entrails (of sacrificial animals)
Uses in the KJV – among 76, midst 73, within 24, inwards 22, in 6, miscellaneous 26
Uses in this passage – among 1, midst 1
Among – in a group: in or by the particular group stated
Roots – [Old English on (ge)mong , from on “in” + (ge)mong “crowd.” Ultimately from an Indo-European word that is also the ancestor of English mingle and mongrel.]
Midst – in our midst: among us (also, “amid somebody or something”)
Amid – within or among: surrounded by things or people
Roots – [12th century. Formed from an earlier form of middle.]
‘ach (awkh) – brother, brethren (plural)
a. brother of same parents
b. half-brother (same father)
c. relative, kinship, same tribe
d. each to the other (reciprocal relationship)
e. (fig.) of resemblance
Uses in the KJV – brethren 332, brother 269, another 23, brotherly 1, kindred 1, like 1, another 1, other 1
Uses in the passage – brethren (plural)
Quwm (koom) –to rise, arise, stand, rise up, stand up
a. (Qal) -- to arise, to arise (hostile sense) , to arise, become powerful, to arise, come on the scene, to stand 1a
b. to maintain oneself 1a
c. to be established, be confirmed 1a
d. to stand, endure 1a
e. to be fixed 1a
f. to be valid 1a
g. to be proven 1a
h. to be fulfilled 1a
i. to persist 1a
j. to be set, be fixed
Uses in KJV – (stood, rise, etc...) up 240, arise 211, raise 47, establish 27, stand 27, perform 25, confirm 9, again 5, set 5, stablish 3, surely 3, continue 3, sure 2, abide 1, accomplish 1, miscellaneous 19
Use in the passage – raise up
Yehoshuwa – Joshua or Jehoshua = "Jehovah is salvation" n pr m
1. son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan
Uses in KJV – Joshua 218
Use in the passage – none (used in later chapters)
Iesous – Jesus = "Jehovah is salvation" (Hebrew/Aramaic Yehoshua)
1. Jesus, the Son of God, the Saviour of mankind, God incarnate
2. Jesus Barabbas was the captive robber whom the Jews begged Pilate to release instead of Christ
3. Joshua was the famous captain of the Israelites, Moses' successor (Ac. 7:45, Heb. 4:4)
4. Jesus, son of Eliezer, one of the ancestors of Christ (Lu. 3:6)
5. Jesus, surnamed Justus, a Jewish Christian, an associate with Paul in the preaching of the gospel (Col. 4:8)
Uses in KJV – Jesus 972, Jesus (Joshua) 2, Jesus (Justus) 1
Use in passage – none
Passage for Discussion
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; 16 According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. 17 And the LORD said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. (Deuteronomy 18:15-18)
Cross references: Numbers (27:12-23), Deuteronomy (5:24-28, 17:15, 34:9), Joshua (1:1-3, 8, 16)
ARGUMENT: PART 1
Identifiers of the Prophet
The first thing we should do, is create an outline of the things that will be required by a prophet, in order for him to qualify as the prophet of whom God spoke to the people, through His servant Moses. So, first, we will try to break down the passage into phrases in order to give them more meaning.
“The LORD thy God will raise up unto thee a Prophet”; “I will raise them up a Prophet”
In order for us to understand this, it is necessary that we understand the previous verse, in the chapter, so I will quote from it, and explain how it is that this relates to it.
When you come to the Land that Hashem, your God, gives you, you shall not learn to act according to the abominations of those nations. There shall not be found among you one who… practices divinations… because of these abominations Hashem, your God, banishes [the nations] from before you. For these nations that you are possessing—they hearken to astrologers and diviners; but as for you—not so has Hashem, your God, given for you. (Deuteronomy 18:9-14; Blackstone Chumash)
As we can see, the reason why God is telling the people that He will give them a prophet, is so that they know that He is not leaving them to be on their own, after Moses leaves, but that He will be their guide, always. And it is also instructing them to not follow in the footsteps of the nations, among whom they are going to be living.
Also, in this we find that the duty of calling out the prophet is left to God himself, and He will “establish” (see “raise up” in def. of terms) this prophet. This specific aspect of the prophet-hood is evidenced in the person of Moses himself, where from the midst of the burning bush, God called Moses to prophet-hood. And it is written: “Certainly I will be with you, and this shall be the sign to you that it is I who have sent you.” (Ex 3:12)
“From the midst of thee, of thy brethren”; “From among their brethren”
One thing that immediately jumps out to those who seek to dispute the interpretation of this passage is the difference of terms used in the two verses (15, 18), but the truth is, no matter which word is used in the translation, the meaning is still the same. In the Hebrew, the term is the same in both verses, as well. (See “Qereb”, “among”, “midst”, “amid”, in def. of terms)
It should be clear that there is no conspiracy going on here, the KJV is not mistranslating, nor is it trying to deceive its readers by using a different term in separate verses relating to the same promise. The Hebrew term is exactly the same, and so is the meaning of it in English.
So, moving on, we find in this passage that God will raise them up a prophet “from the midst of” their brethren – from among what group did God say He would establish a prophet? Well, logically, one would say that it is the Israelites, for God is speaking to an Israelite, in order for that Israelite to communicate this information to the Israelites. There are a few factors that we can put together, and it should be obviously deducted. (1) We should ask, to whom will God send this prophet? (2) What will be the office of this prophet among the group to whom God sends him to? (3) Should this prophet be a foreigner or a member of the same group?
A1: The Scripture reads “raise them up” a prophet, so it is evident that the prophet would be for the Israelites; as it says that the reason He sends a prophet to them is because they requested it so, and that it was RIGHT FOR THEM TO REQUEST IT. (v.16)
A2: The prophet is going to be a mediator, a middle man, between God and the Israelites. He is to be the one to whom God will speak, and he in turn will speak what God has spoken (“put His words in his mouth”) to the Israelites.
A3: It is only reasonable to say that the prophet has to be an Israelite, in order for him to fulfill the promise and to fully fill the office of the mediator, and vessel of God. The Scripture says that this prophet will be the “commander” of the Israelites, and it says he will take on the office of Moses, their brother; so he will also be a brother of theirs.
An aspect of Moses’ role among the Israelites is that he was ruler over them, as a king would be. Prior to the establishment of the monarchy in Israel, Judges and Prophets were the rulers of the people. For example, there is a verse that reads, “And he was king in Jeshurun, when the heads of the people [and] the tribes of Israel were gathered together.” (Deut 33:5)
So, in effect, this prophet is serving in an office the same as that of the king, and with that said, I believe what God says about who can and who cannot be a king over Israel, should be relevant to this subject of the prophet..
Thou shalt in any wise set [him] king over thee, whom the LORD thy God shall choose: [one] from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which [is] not thy brother. (Deut 17:15)
This passage above is an extremely similar command to that about the prophet, in its grammatical form. In this text, we read that God will “choose” or “establish” a king for the Israelites, from “among their brethren,” yet no one has ever argued that the king over the Israelites would be a foreigner, have they? In fact, the passage makes it clear that ‘no stranger’ should be set over the Israelites,’ none other than a ‘brother’ of Israelite.
If you notice the grammatical form, this is the same as that of chapter 18, where it says that God will choose someone from among their “brethren”, and will give him the power to command the people, and that the people should follow. However, this one goes further in clarifying the aspect of who should not be a ruler over them, and it makes it clear that ‘no stranger’ should be set over Israel. It only follows logic, of course, that God would not tell them to follow any stranger, especially since God is sending them “among” the nations of the gentiles who are being removed from the land because of their wicked ways. And God further commands them to not follow anyone of them, to not form any pact with anyone, or else their days will be short in the land into which He brings them.
“Like unto me”; “Like unto thee”
I believe it is a grave mistake when people try to understand this phrase, independently of its context, and give it whatever meaning they desire. This phrase is actually indicating an example of something, hence the use of the term “like”; however, this phrase is the final part to yet another phrase.
“From the midst of thee… like unto me”; “From among their brethren, like unto thee”
This should be the appropriate phrase, to fully understand what “like unto me” really means. As you can see, God is speaking to Moses promising that He will give the people a prophet, just as He did before. God chose Moses from “among the Israelites” to lead them out of Egypt, and so now in his old age, Moses and the people is concerned as to who will lead them after Moses, especially since they have now been in the wilderness for almost forty years – when they should have already arrived long ago. So, God gives them the hope that, from among them, just as He raised Moses to be a prophet and leader over them (Ex 3:10, 4:16, 7:1), yet again, He will raise up unto them a prophet to serve them, and lead them.
“And will put my words in his mouth; and he shall speak unto them all that I shall command him”
A very common aspect of the Biblical Scriptures is that, whenever a prophet delivered a message from God, he more than likely opened up by saying something like “The LORD your God said” or “The LORD says,” and other similar phrases. The meaning of this phrase here is that, God himself has ensured that this person will deliver His word, for He has put His word in “the prophet’s mouth.” This example is seen in God’s own conversation with Moses.
“And I will be with thy mouth, and with his mouth, and will teach you what ye shall do” (Ex 4:15)
This is what God does to keep His word from being adulterated. As it is written; even though we may turn away from Him, He will be faithful to us (1 John 1:9), not because we are wicked, nor because we have defiled ourselves with the world (Ezekiel 20:44), but because He keeps His promise which He made to Abraham, and his descendants. (Lev 26:42)
“Unto him ye shall hearken”; “According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly”
In order for us to better understand the above, we must first know what it is that this is referring to as "the assembly at Horeb". What happened there, that this has resulted out of it?
For who [is there of] all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we [have], and lived? Go thou near, and hear all that the LORD our God shall say: and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear [it], and do [it]. And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.(Deut 5:26-28)
God has requested of the people that they should hearken unto Him, and abide in all His statutes, and that they will be prosperous. However, anyone who does not hearken unto His voice, this will be cut-off from among the people.
Now, this passage says that the people must hearken unto “a prophet”, and do according to all that this prophet says, and anyone doing otherwise, will be cut-off from among the people. (v.19) That is because, God has promised that He will “put His words” in the mouth of the prophet, and the prophet will in turn communicate God’s “word” to the people. As verse nineteen puts it, “whoever does not hearken unto my words, which he shall speak IN MY NAME, I will require it of him.”
It is important to understand that the word “hearken” is not merely the hearing of sounds, but the obedience to commands. As the word used for ‘speak’ has the meaning of “command” – hence the phrase “my words and my statutes, which I commanded my servants the prophets.”
SUMMARY
So, to summarize what I have gone over so far, the identifiers of this prophet are as follows:
1. He must be chosen by God himself. The prophet will be established, empowered by the Holy Spirit, as it is written “He who put His Holy Spirit in the midst of them” (Isaiah 63:11; Num 11:25)
2. He must be chosen from among the Israelites, not from a foreign nation, for God has forbidden that they should have a foreigner over them. (e.g., Lev 18:24, Deut 12:30, 17:15) Only one who is from their midst, one of their brethren, should be set over them.
3. He must be in similar manner, a prophet to the Israelites, like Moses was. In the same way as Moses was chosen by God, he too must be chosen by God, and not self-proclaimed. He must be followed by signs, as God followed Moses by signs. (Ex 3-4) He must be a ‘mouthpiece’ to God, as Moses was. And he should be the commander of the people of God, as Moses was.
4. He will not speak presumptuously, but everything that he commands the people, will be from God.
5. To him must the people listen and follow, and if anyone defies him, this same will be setting himself up against God, as well.
ARGUMENT: PART 2
The Character(s) of Whom the Passage Speaks
Since we have now identified some key aspects of this prophet, it is necessary that we look at personages who fit the profile, up to a tee.
JOSHUA (See “Yehoshua” in def. of terms)
The son of Nun, of the tribe of Ephraim; faithful servant of Moses; commander of the armies of Israel during the conquest of Canaan (Ex 17:10) during Moses time, and after Moses (Joshua 1); man filled with the Spirit of God (Num 27:18, Deut 34:9); chosen by God, anointed by Moses and the priests (Num 27:12-23); and most important of all, presented to the entire congregation as the replacement for Moses, and the shepherd of Israel.
There is something very important that we must clarify about the book of Deuteronomy; that is, it actually means “the second giving of the law.” So, some of the information given, is actually dealing with previous books of the Torah, which means that, while the book of Numbers is placed prior to it, it does not necessarily mean that everything in Deuteronomy is after Numbers. Therefore, I will show you indeed that it is Joshua who replaced Moses, and is in fact the prophet spoken of by Deuteronomy.
Then the LORD said to Moses, "Go up to this mountain of Abarim, and see the land which I have given to the sons of Israel. When you have seen it, you too will be gathered to your people, as Aaron your brother was; for in the wilderness of Zin, during the strife of the congregation, you rebelled against My command to treat Me as holy before their eyes at the water." (These are the waters of Meribah of Kadesh in the wilderness of Zin.)
Then Moses spoke to the LORD, saying, "May the LORD, the God of the spirits of all flesh, appoint a man over the congregation, who will go out and come in before them, and who will lead them out and bring them in, so that the congregation of the LORD will not be like sheep which have no shepherd."
So the LORD said to Moses, "Take Joshua the son of Nun, a man in whom is the Spirit, and lay your hand on him; and have him stand before Eleazar the priest and before all the congregation, and commission him in their sight. You shall put some of your authority on him, in order that all the congregation of the sons of Israel may obey him.“
"Moreover, he shall stand before Eleazar the priest, who shall inquire for him by the judgment of the Urim before the LORD. At his command they shall go out and at his command they shall come in, both he and the sons of Israel with him, even all the congregation."
Moses did just as the LORD commanded him; and he took Joshua and set him before Eleazar the priest and before all the congregation. Then he laid his hands on him and commissioned him, just as the LORD had spoken through Moses. (Book of Numbers, Chapter 27:12-23)
I don’t think anything could be clearer than this account. But there is yet more support for it, as the following quotes will solidify it even further.
Now Joshua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hands on him; and the sons of Israel listened to him and did as the LORD had commanded Moses. (Deut 34:9)
Now it came about after the death of Moses the servant of the LORD, that the LORD spoke to Joshua the son of Nun, Moses' servant, saying, "Moses My servant is dead; now therefore arise, cross this Jordan, you and all this people, to the land which I am giving to them, to the sons of Israel. Every place on which the sole of your foot treads, I have given it to you, just as I spoke to Moses.” (Joshua 1:1-3)
They answered Joshua, saying, "All that you have commanded us we will do, and wherever you send us we will go. Just as we obeyed Moses in all things, so we will obey you; only may the LORD your God be with you as He was with Moses. Anyone who rebels against your command and does not obey your words in all that you command him, shall be put to death; only be strong and courageous." (Joshua 1:16-18)
THE PROPHETS WHICH AROSE FROM AMONG THE PEOPLE
As stated in my preface, I understand this passage as not only speaking of one prophet in particular, but in a succession of prophets, who would be ‘commanded’ by God to speak to the people, and to serve as mediators between God and Israelites, and to be shepherds to the people. The following is a brief explanation of why this is speaking of the prophets in general, and not merely, and solely about a single prophet.
This is something that many have not realized. The conversation between God and Moses is not about one single prophet, but rather it is about successors to the office. As previously explained, and evidenced in Numbers 27:12-23, Moses asked God to appoint a successor to him, for God announced to him that he was to die, before entering the land. And as it turns, God chose Joshua, the son of Nun, to replace Moses after he is gone. But, as we also know, Joshua was but a man, and he too was going to need a successor, the same as Moses. So, it only follows logic that God would appoint a successor to Joshua, as well. This is the explanation found later in the verses of Deuteronomy 18:
'But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.' (Deut 18:20)
When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him. (Deut 18:22)
As you can see, these passages are not speaking of only one prophet, but of many prophets. For it says that if “one of them” (the prophets to come, the ones promised) speaks anything against the Word that God has entrusted to Israel, then this prophet is a false one.
Of course, some would like to argue that the promise in verses 15 and 18 indicate only one prophet, but that is not necessarily a contradiction of what I have just explained. The singular form in here does not reject the plural explanation given later in the same chapter. God will raise up a prophet, as mediator between the Israelites and God, just as he raised them a prophet (Moses) previously. There is no clause in there that would indicate that only one prophet would be raised after Moses, being that all the prophets were but humans, and undoubtedly reached the end of their lives. They needed a replacement.
The successions of prophets, in fact, are the evidence of this argument. As we the following verses will testify of it.
"Because you have said, 'The LORD has raised up prophets for us in Babylon.” (Jer 29:15)
“My words and my statutes, which I commanded my servants the prophets.” (Zech 1:6)
Then His people remembered the days of old, of Moses. Where is He who brought them up out of the sea with the shepherds of His flock? Where is He who put His Holy Spirit in the midst of them.” (Isaiah 63:11)
"Then I will give you shepherds after My own heart, who will feed you on knowledge and understanding.” (Jer 3:15)
"I will also raise up shepherds over them and they will tend them; and they will not be afraid any longer, nor be terrified, nor will any be missing," declares the LORD. (Jer 23:4)
Notice that the quotes above use the terms ‘shepherds’ and ‘prophets’ interchangeably; specifically, notice where it speaks of the Exodus, as being lead by ‘shepherds of His flock’. Who was the one that lead the Israelites out of Egypt? Was it not Moses? Yet, it is clear that we find a plurality in the use of the word, indicating that it was not only by the use of one, but more than one shepherd. And when we recall Numbers 27, we read that Moses asked God to appoint a man to lead them, so that “they may not be like sheep without a shepherd.” So, God appointed Joshua, to be their shepherd. But since the request is clearly that, they should not be ‘without a shepherd’, then God’s promise would not be to give them only one shepherd, but to always provide them a shepherd (i.e., a prophet).
You will also notice the use of specific phrases which I have previously outlined:
For example, we find that God raised up prophets for the Israelites (as promised in Deuteronomy 18), from among them, wherever they may be (as He promised, that if they turned to Him, from wherever they might be, He will listen to them), even in exile. We find that God would continue to choose for them shepherds, who will be “over them” (as it was mentioned in the discussion about Deut 17:15) and we find that these shepherds would speak the commandments of God to the people, as Moses also spoke the commandments.
So, it should be evident, then, that the promise is not only about one single prophet, who would come a thousand years later, but about a succession of prophets who would instruct and guide the people; shepherds who will tend His flocks.
JESUS (See “Yehoshua”, “Iesous” in def. of terms)
The final part to this interpretation is the one which takes it in its prophetic form. For, while the passage was a direct promise to the Israelites, to assure them that God would not leave them without a leader, it contained a prophetic message of one who would deliver them in the future, after they have fallen away.
God knew that the people would fall away soon after they entered the Land, and He delivered them through Judges, prophets, and kings. Yet, the people continued to sin against Him, so His wrath was poured out against them, and they went into exile. But God knew that all of this would happen, so He spoke to the Israelites through Moses, telling them that whenever they turn away from Him, and He has set His face against them, He will remember the covenant which He made with Abraham, Jacob, and Isaac, and He will save them, “for His name sake”, so that His name may not be profaned among the nations.
An important aspect of both Judaic and Christian theology is the interpretation of imagery in the Scriptures. Many of the examples set in the Scriptures are prophetic or foreshadowing of things to come. For example, Abraham giving tithes to the King of Salem, who was also a prophet and a priest of the Most High God. This was foreshadowing of Jesus’ own role as king, prophet, and priest of God. Abraham’s offering of his ‘only begotten son’ (from Sarah), the son of the promise. This being foreshadowing of the offering of God’s only begotten Son, the promised Savior; the Messenger of the Covenant. (Malachi 3:1) Or even Abraham’s prophetic words, when he said, “the LORD will provide (the lamb)”. And not only did God provide with replacement for the son of Abraham, but the LORD also provided with the replacement for the sons of Man, by providing the Lamb which washes away the sins of the world.
So, being that the Scriptures have provided numerous passages with imagery representing the role of the Messiah, it is also evident that the accounts in the life and history of Moses, Israel, and Joshua (Yehoshua) the son of Nun, are in fact imagery of the role that Jesus (Yehoshua) would play in the whole scheme of God’s plan for His chosen nation.
Here are a number of passages that need to be considered:
1. Moses is born during a time when all Hebrew male children were to be executed, so he has to escape persecution at an early age.
Soon after his birth, there went out an edict, ordering the execution of any male child below two years of age, just as it was in the time of Moses’ birth. Just as in the time of Moses, the king was afraid of an Israelite revolt— for they viewed the Messiah as a secular king, one that would lead the people in battle.
2. God calls Moses and Israel out of Egypt.
Jesus’ parents fled into Egypt, to find refuge there. And then when the time came, God called His Son out of Egypt (Hosea 11:1), in the same manner as He called Moses and Israel.
3. Moses spends forty days, and forty nights in the mount.
Jesus, after being baptized by John, is taken by the Holy Spirit into the wilderness, where he spends forty days and forty nights being tested; just as Moses too spent forty days and forty nights. This is the same number representing the years that Israel spent in the wilderness; it is a symbol of testing and in the case of Israel, it was a way of purging them of their wickedness (i.e., all those who went up from Egypt died before entering the Land, except Joshua).
4. Moses is said to speak with God as if “face to face.”
The Scriptures say that no one has seen God in all His glory, except the only begotten Son. Moses is the only one who is said to have spoken with God “as if face to face” and have seen from afar the back of the glory of God. (Exodus 33:23)
5. God chose Joshua as Moses’ replacement.
It should be noted that while the revelation of prophets is not made known to men, before its appointed time (Ex 33:12), God has already chosen them from before the foundation of the world. (Jer 1:5, Lu 11:50, Jn 17:24, Eph 1:4, 1Pet 1:20) On that note, we find that much before the time of Moses and Israel’s sin, God had already chosen Joshua as the prophet to lead the Israelites into the Land.
In like manner, we find that Jesus was chosen from before the foundation of the world. Almost every prophecy, in fact, deals with the role that Jesus would play in the deliverance of the people of God. From Genesis to Malachi, they all speak in one way or another, of the Deliverer. And this is what Jesus says, "Then I said, ‘Behold, I have come (In the Scroll of the Book it is Written of Me) to do Your Will, O God.’" (Heb 10:7) As the Scripture reads, “I will put my words in his mouth; and he shall speak unto them all that I shall command him.”
6. Hoshea the son of Nun receives a new name, Jehoshua. (See “Yehoshua” in def. of terms)
The changing of name was used on multiple occasions throughout the Scriptures, and it usually meant something important, a change in that person, and the role that that person would play in the overall plan of God. For example, we have Abram, who later had his name changed to Abraham, for God was to make him the “father of multitude.”
So, when we read that Moses changed the name of Oshea to Jehoshua, it is a sign from God, even though the Israelites would sin against Him, through Joshua He would save a remnant of them and bring them into the Land which He had promised them. For Moses says, “Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither. [But] Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.” (Deut 1:37-38)
Likewise, when we read of how Jesus received that name, we find this: “And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.” (Mt 1:21)
7. Joshua is filled with the Spirit of Wisdom.
All prophets are empowered by the Spirit; that is the source of all inspiration, vision, and prophecy. When God chose Moses, He put His Spirit upon him. Then, when God told Moses to take Joshua and anoint him, God said “he has the Spirit.” And in Deuteronomy 34, we find that Joshua was “full of the Spirit of Wisdom”, which had been passed to him from Moses.
And when we read of the Messiah, it says, "Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. (Isaiah 42:1)
Once again, we find that the phrases found in the prophecy of Deuteronomy 18, are expressed to a tee in this prophecy of the Messiah. For example, it says, “My Servant, whom I uphold”—the term “uphold” implies sustenance, support, the same as when it says “I will establish a prophet.” (See “raise up” in def. of terms) Then He says, “My Chosen One,” which we know that it is God who chooses and establishes the prophets, leaders, kings, shepherds, etc. And thirdly, we have the “Spirit upon him,” as a sign of God’s support for His Chosen One.
When we read in the New Testament that John saw the Spirit descend upon Jesus, it is the Testimony of God to the people.
Now, while we can clearly see the imagery of Jesus’ role in the grand plan of God, we can also look at the identifiers which we listed previously, and compare them to the person of Jesus, and see if they fit. (I will mark them by number 1-5, according to the listed identifiers.)
Then a voice came out of the cloud, saying, "This is My Son, My Chosen One ( # 1a ); listen to Him!" (Lu 9:35) Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened, and the Holy Spirit descended upon Him ( #1b ) in bodily form like a dove, and a voice came out of heaven, "You are My beloved Son, in You I am well-pleased." (Lu 3:21-22)
Hosanna to the Son of David ( #2 ): Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest. (Mt 21:9) The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. (Lu 4:18-19) I am not sent but unto the lost sheep of the house of Israel. (Mt 15:24) ( #3 )
If I alone testify about Myself, My testimony is not true. There is another who testifies of Me, and I know that the testimony which He gives about Me is true. But the testimony which I receive is not from man, but I say these things so that you may be saved. But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish--the very works that I do--testify about Me, that the Father has sent Me. (Jn 5:31-32, 34, 36) For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak. (Jn 12:49) ( #4 )
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name ("Yehovah's Salvation") of the only begotten Son of God. (Jn 3:16-18) ( #5 )
SUMMARY
It is evident that the passage in Deuteronomy, based on the requirements, and on the cross-referenced Scriptures, that it refers to (1) the prophet Joshua, who is the successor to Moses, and who is the chosen one, out of all that came out of Egypt, to deliver the people into the promised land – not even Moses was able to survive, except Joshua, for he did not sin with the rest of the people in the wilderness. However, (2) while the promise was immediately fulfilled with Joshua, it is not correct to assume that Moses only asked for one replacement, but instead, according to the Scriptures, Moses asked that the Israelites be not left like ‘sheep without a shepherd.’ So, God agreed, and said that He would raise prophets to them, from among them, no matter where they might be. And, lastly, (3) the passage is a prophecy about one Great Prophet who would deliver in God’s people into Yahweh’s rest. Specifically, the Messiah and Savior, Yehoshua Ha’Moshiach.