Let us turn once more to God's
Word in the portion of Scripture where we read the book of Deuteronomy
chapter 18 and I want with the Lord's help this morning to direct
your attention to the words that we find here in verse 18 Deuteronomy
18 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. Previously, in verse 15,
we see that Moses said something very similar in addressing the
people, assuring them, 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 but
here in the words that we read verse 18 the words of our text
it is the Lord God himself who is speaking as we see from verse
17 the Lord Moses declares, The Lord said
unto me, They have well spoken that which they have spoken.
I will raise him 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. So the subject that I want
us to take up is that of the prophetic office of the Lord
Jesus Christ. We see from the New Testament
quite clearly that it was in the Lord Jesus that that promise
that was given was fulfilled. There is reference to those very
words when we come to the Acts of the Apostles there in Acts
chapter 3 at verse 22 and the following verses. And it's on
the authority of course of the New Testament that we understand
all that is spoken in the Old Testament. The words of the Apostles
here in Acts 3.22, Moses truly said, unto the fathers of prophets
shall the Lord your God rise up unto you of your brethren
like unto me. Him shall ye hear in all things
whatsoever he shall say unto you. and it shall come to pass
that every soul which will not hear that prophet shall be destroyed
from among the people. Yea, and all the prophets, from
Samuel and those that follow after, as many as have spoken,
have likewise foretold of these days. He are the children of
the prophets, and of the covenant which God made with our fathers,
saying unto Abraham, And in thy seed shall all the kindreds of
the earth be blessed. unto you first God having raised
up his son Jesus sent him to bless you in turning away every
one of you from his iniquities." How with boldness then the Apostles
Peter and John are here proclaiming to the Jews the fulfillment of
all that was spoken there in the Old Testament, and in particular
those words of Moses concerning the prophet, having its fulfillment
in Jesus of Nazareth. Here then we come to consider
the Lord Jesus Christ, as I said, in his prophetic office. And when we think of Christ,
the Messiah, The Anointed One, it certainly points us quite
clearly to three particular offices. There are several offices of
the Lord Jesus Christ and we were reminded of that in that
remarkable hymn of Isaac Watts that we were singing just now,
122. We see Christ as the one who
is the Redeemer, the Prophet, the Counselor, the Patron, the
Guide, the Shepherd, the Surety, the High Priest, the Conqueror,
the King, and so on. Now, Watts brings out those various
offices, but we're thinking in particular of three offices.
that we see in Christ as that one who is the anointed and of
course we have the three offices here in the portion that we read
this morning we read from verse 14 here in Deuteronomy chapter
17 and there through to the end of that chapter we read of a
king how a king would be appointed in Israel the office of the king
And then reading through into the beginning, the first part
of chapter 18, we read of the priestly tribe, the tribe of
Levi, and of course Aaron was of that tribe, and the Old Testament
priesthood centered in Aaron and his son. So there we have
the priestly office. And then at the end of this 18th
chapter, Where our text is found this morning, we also have the
priestly office, the threefold office, king, priest, and prophet. And in the Old Testament, all
those who occupied those offices were to be anointed. Aaron was anointed. for the work
of the priesthood. There in Exodus 30, verse 30,
Thou shalt anoint Aaron and his sons and consecrate them that
they may minister unto me in the priest's office. And then
also the kings were to be anointed. When Israel wanted a king, it
was initially Saul who was chosen to be the king and Samuel anoints
him there in the first book of Samuel the opening words of chapter
10 then Samuel took a vial of oil and poured it upon his head
and kissed him and said is it not because the Lord hath anointed
thee to be captain over his inheritance. And then it's not Saul's son
Jonathan who is to be the king but it is David subsequently
who will become the king and so also Samuel is the one who
anoints David there in chapter 16 of 1 Samuel. 1 Samuel 16 verse
12 We read how Jesse sent and brought
David in. He was ruddy, it says, and with
all of a beautiful countenance and goodly to look to. And the
Lord said, Arise, anoint him for this issue. Then Samuel took
the horn of oil and anointed him in the midst of his brethren.
And the Spirit of the Lord came upon David from that day forward. So as with the With the priests
Aaron was anointed and his sons. So also with the kings. The kings
were anointed to their office and likewise the prophets. Elijah is told how he is to anoint Elijah to be the prophet in his
place in 1 Kings chapter 19. And so Elijah is obedient, Elisha
is anointed. And God says, touch not mine
anointed and do my prophets no harm. All the prophets are those
who are also anointed. So we have these three offices which are so significant in the
Old Testament Scriptures. Those who were to be priests,
those who were to be kings, and those who were to be prophets. Now, interestingly, there are
some in whom the two offices come together. Aaron, in a sense,
is not only a priest, but he is also spoken of as a prophet. He was a prophet, in a sense,
to Moses. Again, if we turn to the Scripture
back in In Exodus chapter 7, the Lord said unto Moses, Say,
I have made thee a god, a pharaoh, and Aaron thy brother shall be
thy prophet. So he's not only a priest. Aaron
is also a prophet. And we know that David and Solomon
were not only kings. They were prophets. Think of
the book of Psalms. how David is the author of the
Psalms, and those Psalms are prophetic. Think of the writings
of Solomon, the wisdom literature. And there again that is prophetic,
it all speaks of the Lord Jesus Christ. So, David and Solomon
are amongst those holy men of God, those prophets who spoke
as they were moved by the Spirit of God. kings and prophets but
then Moses, Moses is the most remarkable because Moses is spoken
of as a king here in this book of Deuteronomy when we come to
the end of Deuteronomy there in chapter 33 Verse 4, Moses, it says, commanded
us the law, even the inheritance of the congregation of Jacob. And he was king in Yeshua, when
the heads of the people in the tribes of Israel were gathered
together. And then, he is also a priest. He's referred to together with
his brother Aaron there in the 99th Psalm. And verse 6, Moses, it says,
and Aaron among his priests. And then also, of course, Moses
is very much a prophet. And again, we have this when
we turn to the end of this book, the end of the writings of Moses. The first five books, of course.
Genesis through to Deuteronomy, what the Jews would call the
Torah and here at the end of chapter 34 it says there arose
not a prophet since in Israel like unto Moses whom the Lord
knew face to face in all the signs and the wonders which the
Lord sent him to do in the land of Egypt to Pharaoh and to all
his servants and to all his land and in all that mighty hand and
all the great terror which Moses showed in the sight of all Israel. He is a man then who is spoken
of as king and as priest and as prophet and he is that one
who is anticipating the Lord Jesus Christ. Isn't that what
we have here in this 18th chapter, that 15th verse? What does Moses
say? He speaks of a prophet being
raised up, like unto me, like unto me. And again, in our text
where God speaks, I will raise him up a prophet from among their
brethren. He says, like unto thee, like
unto Moses. Moses is that one that's as the
prophet, as the priest, as the king, who is anticipating the
coming of the Lord Jesus Christ. But, Christ is far greater, the
law. The law was given by Moses, but
grace and truth came by Jesus Christ. We associate the name
of Moses with that old covenant. Oh, but Christ is the surety
of a better covenant. which is established upon better
promises. He is far, far greater than ever
Moses was. He is that one who is truly the
prophet, the priest, and the king. But we come this morning,
as I said at the outset, in particular, I want to say something with
regards to the prophetic office of the Lord Jesus Christ and
the manner in which the Lord executes that particular office. I'm taking up three headings. First of all, we see how the
manner of his prophetic ministry is both passive and active. Both passive and active. And we see this in the text.
What does it say? I will put my words in his mouth. There's the passive. God puts
the word in his mouth. And he shall speak unto them
all that I shall command him. There's the active. He is passive,
he receives the word of God but then he is also active. He speaks
the word of God. Now that was true of Moses that
is true also of the Lord Jesus Christ. And how important it
is to observe that it is that passive that really controls
the active. God says, I will put my words
in his mouth. God must do that. before ever
he can truly speak. He can only speak the words of
God as God puts those words in his mouth. But in the office
of the prophets, that latter, the speaking of God's word, is
so very necessary. There were those who in a sense
received the words of God. There were those who received
the words of God. We know that that, in a sense, was the case
with the pharaoh. Remember our pharaoh who dreamed
his dreams? And God was in that. God was
communicating something to him. But he couldn't understand. He
was unable to interpret. Joseph has to be summoned. and
Joseph reminds him quite plainly how interpretations belong unto
the Lord God and it is Joseph who is the Lord's servant who
interprets the dreams here is a man, Pharaoh, he receives God's
words but he cannot speak God's words it's the same also with
that great haughty monarch Nebuchadnezzar in Daniel chapter 4 He receives
the word of God and God communicates to him by the means of dreams
but again he cannot understand, he cannot interpret. It is Daniel
the prophet who must come and interpret the dreams to him.
We see quite clearly in the Old Testament prophets how these
two things must always come together. There's the passive, there's
the receiving God's Word, God's Word coming to a man. But these
prophets, they're also the ones who are able to interpret, to
understand. And so they likewise go on to
speak the Word of God. We see it, for example, in the
ministry of the Prophet Jeremiah. Look at the language that we
have there in the opening chapter. Verse 9, God speaks, Then the
Lord put forth his hands and touched my mouth. And the Lord
said unto me, Behold, I have put my words in thy mouth. See, I have this day set thee
over the nations and over the kingdoms to root out and to pull
down and to destroy, to throw down, to build and to plant.
Oh God has touched his mouth, God has put his words in the
mouth of Jeremiah and what is he to do by this ministry? He has set over nations and kingdoms
and there's a twofold aspect. He will root out, he will pull
down, he will destroy. He will throw down. But then
there's also the positive, he will build and he will plant. There's this two-fold aspect
to his ministry. He separates. It's a discriminating
ministry. He makes a difference between
men. He separates the precious from the vile, as we see later
in chapter 15. And verse 19, Therefore I said
to the Lord, If thou return then will I bring thee again, and
thou shalt stand before me, and if thou take forth the precious
from the vial, thou shalt be as my mouth. or God puts his
word, but that word of God is ever a separating word. And how hard it was for this
prophet to exercise that ministry. There were those times when he
felt he must he must refrain from ministry. Or how he found
it so hard, there was so much opposition to it. In chapter 20, verse 9, then
I said, I will not make mention of him nor speak any more in
his name, but his word was in mine heart as a burning fire
shut up in my bones, and I was weary with forbearing, and I
could not stay. He had to speak the words of
God. Those words that he had received from God, he must speak
the words unto God. how it was there in his heart,
he says, and in his bones. And as with Jeremiah, not surprisingly,
we see how these two things, the passive, the receiving of
the Word, but then also the going forth to speak the Word, the
active, how these come together. Look at what we're told back
again there in Exodus, in chapter 4, and the verses 11, but particularly
verse 12, verses 11 and 12. The Lord said unto him, Who hath
made man's mouth, or who maketh the dumb, or dareth, or the seeing,
or the blind, have not I the Lord's? Now therefore go, and
I will be with thy mouth, and teach thee what thou shalt say. God is with him, and as God is
with him, as a prophet he must speak the words of God. All of
this, all of this directing us ultimately to him who is the
greatest of the prophets, pointing us to the Lord Jesus Christ and
Christ in his prophetic office, and how we see him as that one
who comes simply to speak the words of God. In John John chapter
12 and the end of the chapter the Lord
says I have not spoken of myself but the Father which sent me
he gave me a commandment what I should say and what I should
speak and I know that his commandment is life everlasting whatsoever
I speak, therefore, even as the Father said unto me, so I speak."
Or the Lord Jesus comes as God's servant. He comes as one who
is the Lord's prophet, the Lord's mouthpiece. He speaks only God's
words. As my Father hath taught me,
He says, I speak these things. He speaks, you see. But he speaks with all the authority
of God, because he is that one who has been sent by God, when
we think of him in his prophetic office. Oh yes, he is equal to
God, when we think in terms of the doctrine of God, the doctrine
of the Godhead. But in the Covenant, he is God's
servant. He is God's prophet. again look
at the language that we have there in John 15 15 all things
that I have heard of my father he says I have made known unto
you this is the ministry of the Lord Jesus Christ that revelation
that was given to him there's a passive aspect he has received
words there's the active aspect. He speaks words. He speaks the
words of God. And even when we come to the
very last book of Holy Scripture, the Revelation, remember the
opening words of that book, the revelation of Jesus Christ, which
God gave unto him, to show unto his servants. Here it is again.
It was given to him. and it was given to him for a
purpose that he might show it, that he might make it known,
that he might proclaim it. The ministry of the prophets
there is the passive side, there is the active side and we see
it so remarkably when we read the New Testament scriptures
and all that is recorded there concerning the Lord's ministry,
but secondly as we think of the manner in which Christ executes
his prophetic office. There's also this, there's a
sense in which it is immediate, and yet it's mediated. Or to put it another way, it's
direct. He speaks directly, but then
also he speaks indirectly. But consider that, that he's
immediate. Doesn't the Lord Jesus, as we
read the Scriptures, come and speak in a direct fashion to
men? That was the experience of Abraham. We sang in a hymn, that 122nd
hymn, as Christ as that one who is the angel. Oh, he is the angel
of the covenant, is he not? Arrayed in mortal flesh, he like
an angel stands and holds the promises and pardons in his hands,
commissioned from his father's throne to make his grace to mortals
known. And he comes directly as the
angel of the Lord to Abraham. And we have the record there
in In Genesis we see it in Jacob's experience there in the plains
of Mamre in the 18th chapter. What does it say? The Lord appeared
unto him in the plains of Mamre and he sat in the tent door in
the heat of the day and he lift up his eyes and looked and lo,
three men stood before him and when he saw them he ran to meet
them from the tent door and bowed himself toward the ground and
said, My Lord, if now I have found favour in thy sight, pass
not away, I pray thee, from my servant. These three. These three. And then we read later in that
chapter how two of them proceed to the cities of the plains of
Sodom and Gomorrah. Verse 22, the men turned their
faces from thence and went towards Sodom. But Abram stood yet before
the Lord. And Abram drew near and said,
Wilt thou also destroy the righteous with the wicked? He is speaking
now before the Lord. He is standing before the Lord.
In the next chapter we're told of those two men were angels. Two angels came to Sodom at evening
and Lot sat in the gate at Sodom. It is the angel of the Lord that
comes with those two angels and appears unto Abraham. It's Christ! And it's the Lord
Jesus dealing with him quite directly. And it's not the only
occasion, of course. In chapter 22, where his faith
is so sorely tried, where he's commanded to offer up his son,
the son of promise, Isaac. Remember how he's about to slay
the child in obedience to God's command. And we read at verse
11, The angel of the Lord called unto him out of heaven and said,
Abraham, Abraham. And he said, Here am I. And he
said, Lay not thy hand upon the lad, neither do thou anything
unto him, for now I know that thou fearest God. seeing thou
hast not withheld thy Son, thine only Son, from them. Oh, this
is the voice of the angel, the angel of the Lord against speaking
immediately to Abraham. Why? The Lord Jesus says himself
to the Jews, your father Abraham rejoiced to see my day and he
saw it and was glad. That was his experience there
in Genesis chapter 22 at Mount Moriah. The Lord, you see, in
his prophetic office, he comes to men in a very direct fashion.
It wasn't just the case with Abraham, it was also the case,
of course, with his grandson, with Jacob. As we see in Genesis
28, Jacob there at Bethel and he sees a ladder set up upon
the earth and the top reaches to heaven and the angels of God
ascending and descending upon it, and the Lord speaks to him.
And then again later in chapter 32 we see Jacob at Penea. The angel meets with him, the
angel wrestles with him. Oh, and he will not let that
angel go unless he bless him. This is the Lord Jesus. He comes
to men In that direct fashion, even in the Old Testament, there
are those who experience these theophanies, these appearances,
these anticipations, as it were, of the great day that would come,
the day of the Incarnation, when He would be manifest upon the
earth, but He appears beforehand in human form to these men. It
was the experience also of those in the days of the Judges, Gideon,
in Judges chapter 6, Manoah and his wife there in Judges chapter
13. But then the Lord comes in the
fullness of the time. He is made of a woman, he is
made under the law and then we see him beginning to exercise
his office as the great prophet. John the Baptist has come, the
forerunner. John has fulfilled his ministry. And what do we
read in the opening chapter of Mark's Gospel after that John
was put into prison? Jesus came into Galilee preaching
the Gospel of the Kingdom of God and saying, the Kingdom of
God is at hand. Repent ye and believe the Gospel. O the Lord's, you see, he comes. to exercise his prophetic ministry
immediately, directly. He speaks to me. He is that one who is the prince
of all preachers. Never man spake like this man
whilst he was here upon the earth. Now the common people heard him
so gladly. Or Paul speaks of that great salvation which at
the first began to be spoken by the Lord or the Lord began
it, that ministry and there were those amongst the Jewish leaders
even a man like Nicodemus had to acknowledge we know he says
that thou art a teacher come from God for no man can do these
miracles that thou doest except God be with him Paul spoke with
authority, he spoke immediately to me. But it's interesting we
just refer to those words in Hebrews chapter 2 and verse 3
where Paul is speaking of the Lord's direct ministry so great
salvation he says which at the first began to be spoken by the
Lord but then he goes on and was confirmed unto us by them
that heard him. Yes, his ministry initially is
immediate and direct, but then it's mediated. It comes through those who heard
him. It comes through his apostles. The Lord speaks, you see. Oh,
the Lord speaks in the Old Testament. He speaks through prophets. We're
told in the Revelation that the testimony of Jesus is the spirit
of prophecy. He is speaking, as it were, mediately
through that ministry of Old Testament prophets, but also
when we come to the New Testament, we see the Lord as that one who
speaks through the mediation of those whom he had chosen to
be his apostles. they have that ministry of the
Holy Spirit the comfort and remember how when the Lord speaks to them
in those chapters 14 15 and 16 in John's gospel speaking of
the reason why he must go away. If he goes not away, the Holy
Spirit will come. When he goes away, he will send
the Spirit onto him. And what are the various aspects
of that ministry that the Holy Spirit will exercise? Well, look
at the words that we have there in John 14, 26. He says, "...the
Comforter, which is the Holy Ghost, whom the Father will send
in my name, he shall teach you all things, and bring all things
to your remembrance whatsoever I have said unto you." They are
amongst those holy men of God who were moved by the Spirit
of God. The Spirit comes as the Spirit of Christ or the Lord Jesus, you see, speaks
not always immediately but He comes mediately through the ministry
of the Apostles. But what of today? It is still the day of grace,
the acceptable time, the day of salvation. Does the Lord come
and speak to men in that immediate fashion today? Well, He does. He does it by preaching. That's
what Paul says in that familiar portion
that we have in the 10th chapter of John's Gospel. You know, the
passage there in John chapter 10, verse 13, he says, Whosoever
shall call upon the name of the Lord shall be saved. How then
shall they call on him in whom they have not believed? And how
shall they believe in him of whom they have not heard? And
how shall they hear without a preacher? And how shall they preach except
they be sent? As it is written, how beautiful
are the feet of them that preach the gospel of peace and bring
glad tidings of good things. Oh, the Lord has appointed the
office of the ministry of the Word, the ordinance of preaching. And He comes and He speaks to
me. as Paul reminds those Ephesians when he tells them you have not
so learned Christ if so be you have heard him and been taught
by him as the truth is in Jesus how did he come? to them he came
through the preaching or to the Galatians Paul can say before
whose eyes Jesus Christ has been evidently set forth crucified
among you the Lord does come He still exercises his prophetic
office in the sense that there is the ministry of the Word,
the opening up of the Word, the preaching of the Gospel. Now
that doesn't mean that the preacher has some authority vested in
his own person, I'm not saying that for a moment. All the authority
is here in the Word of God. And everything must be tested
by that Word. To the law and to the testimony,
says Isaiah, if they speak not according to this Word it is
because there is no light in them. And we need that spirit
of the Bereans to search the Scriptures daily, to bring everything
to that precious touchstone of the Word of God. And so finally,
to say something with regards to the fact that Christ exercises
His prophetic ministry both outwardly and inwardly. It is passive and
active. It is immediate. and its mediate
or its direct and indirect and now finally to see how that ministry
is both outwards and inward. How is it outward? It is outward
in this sense it is in the word of God. When we come to the scriptures
this is God's word And here we have the voice of the Lord Jesus
Christ, that one who is the great prophet of God, the one who could
say, search the Scriptures. In them ye think that ye have
eternal life, and these are they that testify of me. Why, he himself is the incarnate
Word, just as the Bible is the inscripturated Word. and how
true are the words of dear Joseph's heart the Scriptures and the
Lord bear one tremendous name the written and incarnate word
in all things are the same for we have the Word of God and
we are to read the Word of God and we are to meditate in the
Word of God we are to pray over the Word of God were to sit under
the ministry to hear the preaching of the word of God but how important
it is that we have something more than the outward we read
of those in the days of Moses how that the word did not profit
them not being mixed with faith in them that heard it Well, there
has to be that mixing of faith. Faith, it says, cometh by hearing. But from whence does that faith
come? It comes from God. It comes from God. It's not just
the voice of the Lord Jesus Christ, in that sense, outward in the
Word, in Scripture. It must also be inward. It must
also be a ministry of God the Holy Spirit in the soul of that
sinner. When Paul writes to those Thessalonians
he can remind them of the manner in which the gospel of Jesus
Christ came to them. Our gospel came not unto you,
he says, in word only but also in power and in the Holy Ghost Well there it is, you see, and
in the Holy Ghost, and in much assurance. He reminds them, you
see, how that word that they were hearing from his lips as
he preached the gospel of Jesus Christ, that word by the Holy
Spirit became an effectual word. He says in chapter 2 of that
first epistle, Verse 13, For this cause also thank we God
without ceasing, because, when ye received the word of God which
ye heard of us, ye received it not as the word of men, but as
it is in truth the word of God, which effectually worketh also
in you that believe. Oh, it was an effectual work.
How was it effectual? Because the Holy Spirit was in
it. And that faith, you see, that
is so necessary, that mixing of faith. It is faith of the
operation of God. Faith of the operation of God,
as we read in Colossians 2.12. By grace are ye saved through
faith and not of yourselves. It is the gift of God, says the
Apostle to the Ephesians there. in Ephesians 2.8. Faith, the
gift of God. Faith of the operation of God. And how does God work it? It's
by the Spirit. It is the Spirit that quickeneth. The flesh profiteth nothing,
says the Lord Jesus. The words that I speak unto you,
they are Spirit and they are life. We must pray for that and seek
that, that the Word of God might come to us in that fashion, that
it might be spirit and life in our souls. Not just the outward,
not just the form, it's good to have a godly form, it's good
to do things decently and in order. But we want the Spirit
of God, what is all our worship, apart from that gracious ministry
of the Holy Spirit. How we must come and He must
enter our poor minds and He must grant that gracious, that blessed
illumination of which Paul speaks there in Ephesians. Ephesians
chapter 1, verse 17, he says that the God of our Lord Jesus
Christ, the Father of glory, may give unto us the spirit of
wisdom and revelation in the knowledge of Him, the eyes of
your understanding being enlightened, that ye may know what is the
hope of His calling, and what the riches of the glory of His
inheritance in the saints." Oh friends, how we need that, that
gracious, that blessed ministry. Remember how when the Lord comes
to His disciples in the upper room on the day of His resurrection,
and he refers them to the scriptures all those things written in the
in the Lord of Moses and in the prophets and in all the Old Testament
writings and which are then opened in their understanding that they
might understand the scriptures he opened their understanding
we need the Lord to come to open our poor minds again we see it
in the experience of Lydia whose heart, he says whose heart the
Lord opened that she attended unto the things that were spoken
of Paul. All for the Lord to come and
to open our hearts and to grant us that fulfillment of His promise. Doesn't Christ as a prophet hold
all those promises? in his hands and what is the
promise? God says a new heart also I will give you a new spirit
I will put within you I will take away the stony heart out
of your flesh I will give you a heart of flesh and what are
we to do? We are to plead the promises
we are to plead these words spoken by Christ the great prophet speaking
through his servant Ezekiel Oh, we need our hearts to be renewed,
as well as our minds being illuminated. We need our poor wills to be
liberated. Oh, if the Son shall make you
free, you shall be free indeed. And what is the promise? Thy
people, it says, shall be willing in the day of thy power. Oh, that God's Word, this prophetic
Word, might come to us, as from the Lord Jesus. He doesn't come
to us immediately, but it is mediated, is it not? He comes
through what the Lord himself has ordained, the ministry. He
comes through that blessed, gracious working of God the Holy Spirit
as he takes the words of Holy Scripture. and applies them to
our souls. God's promise is here in the text this morning.
He has said, I will raise them up a prophet from among their
brethren like unto them who put my words in his mouth and he
shall speak unto them all that I shall command him. And what
are we to do as the Lord comes? Well, we have it previously there
in verse 15, when Moses says, The Lord thy God will raise up
unto thee a prophet from the midst of thy brethren like unto
me, unto him. Unto him ye shall hearken. Oh, the Lord be pleased to bless
His Word to us. Amen. Let us now conclude our worship
this morning as we sing the hymn 126, the tune is Southwell, 239. I'll speak, the honours of my
King is formed divinely fair. None of the sons of mortal race
may with the Lord compare. Sweet is thy speech, and heavenly
grace upon thy lips is shed, thy God with blessings infinite
as crowns thy sacred head. The Hymn 126.