This Mystery is Great: Unity and Marriage

A few months ago I began meditating, reading and praying over a familiar New Testament (NT) passage. It is a passage popular at weddings. It was my turn to read it as I had done many times I had presided at weddings. This time, however, I was the father and the bride was our firstborn daughter. I prepared fully anticipating the possibility I just might choke-up a bit. I did, _ but I got past it to pronounce my daughter and her fiancé as husband and wife. It was during my preparation that I sensed a need to understand and appreciate more fully the title words of this article which are the words in that passage. (Yes, of course. The condensed wedding message was about a three sentence summary.)

Sometimes when things are not explained or not explained satisfactorily they are often dismissed and written off as being incomprehensible, mysterious, conspiracies, matters to be scorned and mocked. Discussion is often averted with glib, unconvincing responses such as, “You just gotta have faith” or the squeaky new modern, “It is what it is” neither of which offers any understanding which might enlighten listeners.

This is often true in matters of faith and politics. Some of the New Testament writers in the Bible often wrote of what they called a mystery. This has led some NT readers to view those scripture passages as a mystery; secretive and incomprehensible. Worse still is when saints in Christ are admonished by those who preach and teach to simply believe rather than do the work of praying, examining, discussing and understanding those mysteries like all other difficult matters of faith. The result is saints live weak lives, are easily troubled or confused or drawn away by what, at least in the moment, seems to make sense to them. However, the NT use of the term by those writers is nothing like the above when they spoke of mysteries.

A great mystery

When people ask, “Can you keep a secret?” it can mean two things. They want to tell you a secret, or they want to make sure that what they tell you will remain a secret and unknown to anyone. A mystery can be like a secret in that it too can remain unknown. However, unlike a secret which can remain unknown by choice a mystery can remain impenetrable and without comprehension despite great efforts to understand it, to reveal it and to make it known. The apostle Paul in the first century made reference to a mystery that is great when he wrote to the church in the city of Ephesus in chapter five of his letter.

This mystery is great; but I am speaking with reference to Christ and the church.

Paul wrote these words after an immediate, prior reference to man and woman in the same letter.

For this cause a man shall leave his father and mother,

and shall cleave to his wife;

and the two shall become one flesh.

Specifically, he related the flesh oneness of man and woman with the spirit oneness of Christ and the church. This use of flesh and spirit by the apostle may seem strange especially given the constant appeals and admonitions by Paul for the saints in Christ to walk not in the flesh, but in the Spirit.

Yet, Paul does not appear to speak of this mystery as something which was unknown or which was to remain unknown to the saints in Christ at Ephesus or throughout the ages. He definitely did not intend to be deliberately obscure or cryptic in his message to the saints in Christ on this matter.

The mystery seems to be something which was to be understood, as in the relationship between man and woman, but also as between Christ and the church.

Again, this seems especially true given that Paul uses the word nourish, cherish and love in the marriage union as clear and palpable outward expressions between spouses in marriage. His call for husbands to love their wives is likened to how Christ loved the church.

The importance of understanding this mystery that is great

Why is it important for the saints in Christ to understand the meaning of this great mystery? One reason is the fact that it centers on the human relationship between Adam and Eve. Second, it necessarily takes one back to that moment when Satan came between Adam and Eve to disrupt their relationship with each other and with God. Third, it is the fact that Satan didn't stop after he lied about God to Adam and Eve. A fourth reason may be as concerns the significance of mysteries in religious cults. Specifically, in Ephesus and throughout Asia the cult of Artemis was dominant in which mysteries were known only to a select, elite few.

After the fall of mankind in the garden Satan proceeded to lie about God. Satan continues to deceive many concerning what God said about the fulfillment purpose of a man with a woman and a woman with a man. There are many who have believed Satan. They have believed their own rationale that all manner of human relationships are pleasing to God if, 1) one was born in that way, 2) they are not hurting anyone, or 3) they are happy. Lastly, and perhaps most importantly, I believe to understand this great mystery is to understand something about the nature, the oneness, of God and how he desires to see that same oneness in marriage and in the church.

There are some questions which emerge for the saints to examine on this great mystery.

1. What is the significance of this great mystery?
2. What does this great mystery suggest about the nature and purpose of God and his relation to mankind and the church?
3. How does it concern man and woman in marriage?
4. How does it concern the church?
5. Why does Paul draw such a correlation between man and woman and Christ and the church?
6. Is there a manner in which all mankind, not just the saints in Christ, participate and are therefore aware of the reality of this great mystery?

In the beginning

The significance (1) of this great mystery of human interaction is that it has been lost. This is not to say one cannot understand or acquire this great mystery anew. It is to say it is forgotten in troubled, abandoned relationships and marriages. This mystery is not something which was never known prior to Paul's writings. Yes, it has come to be rejected by some for whom the flesh union is the sum of human relationships as well as by others for whom spiritual/spirituality is a personal matter and no business or concern of God, the saints, the church or the scriptures. Rarely are the physical and spiritual valued as essential to the completeness of relationships. Yet, as much as God, who is spirit, declared man had become like Him knowing good and evil it is the flesh form of man which makes man different from God since the beginning.

When Paul referred back to the beginning in the Garden of Eden in the book of Genesis it was because it was there that the prophecy was first spoken by God before the fall of Adam and Eve. Genesis relates the creation account. It relates the beginning of the marriage of man and woman. It relates the beginning of the relationship between the Creator and his creation. God, who is spirit, relates to and is in relationship with the man and woman he created who are flesh. Since that time God has beheld before his eyes the intimate, physical and spiritual interaction, even if shattered and fragmented, between the man and the woman he had created. This same garden scenario suggests (2) the oneness that is God, which He knows and He has seen mere glimpses of that oneness in the marriage union. This same oneness He desires to see in the church.

Why does this glimpse of the oneness of God in the scriptures strike some as something to regard as a human behavioral curiosity while it sends others into a theological scramble? It may be how God refers to himself in the plural (“let US”) form, hence the theological scramble, and when he spoke the mystery of the man and the woman (“man has become like one of US”) becoming one flesh, hence, the human behavior curiosity. The ancient unresolved, misunderstood plural references by God to himself in the scriptures are not the exclusive domain of Jewish, Christian or Muslim scholar discussions. This plurality is as evident in the scriptures about God as it is in the troubled plurality of human relationships.

A prophet: The oneness of God

The mystery of the oneness of God, to whom scripture often refers in the plural sense, was prophesied by God in this reference to a prophet in Deuteronomy 18:15.

Yahweh your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him.

As much as first century Jews and twenty first century Christians quantify this passage and see a single individual in the references to a prophet, that is not the interpretation and application by the inspired apostle Peter in Acts 3 and Stephen in Acts 7. The interpretation and application is on the lineage of prophets which God was to send to Israel soon after Moses. Notice how the Deuteronomy passage is framed from beginning to end with references to the prophets in the plural. Notice also, the mention of the disobedience of Israel as much towards Moses as towards the prophets who, Stephen says,

They (Israel, the fathers) killed those who had previously announced the coming of the Righteous One  (Acts 7:52)

Unfortunately, that clarification and declaration by Stephen of "the Righteous One" is quite likely quantified by fellow saints in Christ with the numeric value of one. Yes, there was and is ONE Jesus, the Son of God, but the reference of one is of the God clarified and declared by the NT writers inspired by the Holy Spirit as Father, Son and Holy Spirit; all who are Righteous.

What God impressed on Israel through Moses was the one, single, complete, total harmony between 1) everything God said directly to Israel, 2) what Moses said God said, 3) what the prophet(s) said God said, 4) what Jesus said came from God, 5) what the apostles said the Holy Spirit said, and 6) what the saints in Christ state when they read the scriptures.

As much as prophets were to speak with one calling the will of the Lord so, too, the husband and wife in marriage and the church have received the same call from the beginning in the garden and on Pentecost to speak and act in harmony and unity as one.

However, Israel, to the extent that she killed the prophets, no more understood or accepted this unity; this oneness of God through the many messengers of God any more than Israel ever grasped and resolved those plural references. The response to those plural references by Jews to, “just ignore them,” as one rabbi states on the Shema:

Hear Israel: Yahweh is our God. Yahweh is one. (Deuteronomy 6)

seems hardly worthy of a teacher of Israel.

Before His eyes

This is the mystery which God has observed since the beginning of creation. He’s had a front row seat to the longest running stage play in the history of the world on display before his eyes. The principle actors in this performance, which opened in the garden, is the creation of his hands, the man and the woman, of whom God spoke,

Let US make man in OUR image

and later,

Behold, the man has become like one of US.

God viewed as the interaction played out between Adam and Eve. Yes, like Adam and Eve, we are amateur actors consistent only in our missed cues, forgetting our lines and poor performances. Too often we live in the love of God with something less than a convincing conviction for those who observe us. Yet, the initial creation of Adam alone in the garden to interact with God alone was not good in the eyes of God. Although Adam was one with God it was God who in essence acknowledged  that Adam needed a relationship with one of his own kind. Adam was deprived. God was deprived of the interaction He desired to see between two living beings - different one from the other and yet, like God.

Could it be that what God observed in the marriage of the man and woman (3) was what he purposed to see:

A semblance of the Divine Father, Son and Holy Spirit and as incarnated in Jesus, the Son of God?

What is the semblance of the divine which God hoped to see in the interaction of two human beings as different from one another as Father and Son and Son and Father, Son and Holy Spirit and Holy Spirit and Father? Could it be that the mystery which is great and which God desires and hopes to see is the oneness, the unity which is God, not just in our human flesh, but in spirit?

Unity of one

This unity of one is not a quantitative expression of God as one, two, three or four, as mistakenly viewed by Jews, Christians and Muslims alike. The Jews were privileged to receive the scriptures of God, but every generation is called to search for the unity and harmony in the interpretation of those scriptures and to discover, rejoice and proclaim that discovery. This is the same unity and harmony; the oneness, which God desired and in which He delighted to see between the man and the woman in the garden before the fall. This is the same unity, the same oneness, which Christ desires to see and delights to see in His body, His bride, the church.(4) How this concerns the church is that without this same unity and oneness the marriage of a man and a woman will remain in a constant struggle to survive.

The church, too, may survive but without the whole fullness and oneness that is God and which he desires for the health, goodness and joy of man and woman and the church without which neither one magnifies the glory of life in Jesus.

As humans, it is extremely difficult to be in complete agreement with anyone whether one’s intimate spouse, friend, acquaintance or much less a complete stranger. However, this is the unity the New Testament reveals about God through Jesus, the Christ. There is nothing which the Father, Son or Holy Spirit had to run by the other for prior approval and authorization before saying or acting out the will of God. Such is the God who is one. The explanation by some saints (self-proclaimed, “oneness”) that Jesus is the Father and Holy Spirit are at best a failure to grasp this plurality and at worse a denial of these divine living beings as they are portrayed by Jesus in the gospels and by Paul in Ephesians 1, particularly. There, Paul spells out the details of what the Father purposed, what the Son was to fulfill in accordance with the Father, and what the Holy Spirit was to do to signify with the seal which designates those who have believed God and obeyed the Son according to the Father's good pleasure. All this was defined before the foundation of the world.

All for one

Since Paul speaks of and frames this great mystery in the context of human relationship, specifically; man and woman in marriage, it is imperative that other human relationships be made subject to discussion. All, atheists, agnostics and theists alike, know and experience the human interaction of relationship in which every man and woman participates. This same human interaction is no less present in the homosexual relationship. Whether or not the homosexual regards or acknowledges God’s purpose as declared in the garden or merely professes a superficial acknowledgment of that beginning, the homosexual relationship he is not exempt from the discussion. It is, in fact, especially subject to the discussion because the mystery of unity of oneness which characterizes God is undeniably to be desired and a delight in all human relationships holy or profane.

Unity through diversity, -- not

Yet, the homosexual/lesbian relationship graphically epitomizes, both in the carnal mind and the flesh of the body, the very thing which God did not like after he created man – that the man was alone.

The response by God to Adam’s need was not to create another human male like Adam, but a human female like Eve. The homosexual/lesbian life is characterized, not by loneliness as some may distort the use of the word here, but by aloneness. It is the human (homosexual and lesbian) affront, not only to God, but even to the very same culture so much touted in the world of the homosexual and lesbian. You may wonder how. It is that the hearty slogan of “unity through diversity” extolled in the workplace, the athletic field as well as in the gathering of the faithful is nothing more than a dull, hollow thud. The mere fleshy union of two same-sex individuals does not and cannot equate to diversity or unity and is, in fact, contrary to the unity-through-diversity culture banner slogan. As much as God acknowledged He was not enough for the human Adam if Adam were ever to experience the joy of human fulfillment it was essential that Adam have a human female companion who was different than the male Adam, not as between male and male or female and female, but as between male and female.

Heterosexual and homosexual relationships are showcase display attempts at unity between two people. Either through the difference of heterosexuals or the sameness of homosexuals there is the mystery of unity which affects them both. This is true of the witting and unwitting regardless whether or not they know or acknowledge God as the Divine Creator. This unity and oneness of God is prevalent. It is the desire and delight of all human relationships even when the moral makeup of those relationships represents a rejection of God and his will. Yet, a union with a gender other than one's opposite is like a battery with two positive or two negative terminals. Such a thing cannot be made and still function as a battery even if it is called a battery. A behavioral homosexual can no more be produced by two homosexuals any more than a physiological woman/man can be produced by two women or two men together.

Other uses of the term, mystery

These are some appearances of the term and phrase involving the word mystery by the apostle Paul:

Paul refers to the mystery, that is, the will of God which was initially unknown only because it was drawn up by the Father BEFORE the foundation of the world or human minds and eyes could focus on it. Ephesians 1:9

The ancient mystery was that Israel were the people with whom God had a covenant. The other side of that was the Gentiles did not have a covenant with God. This changed when Israel's heart was hardened which resulted in the Gentiles hearing and obeying the gospel of Jesus. Romans 11:25

and

3 how that by revelation the mystery was made known to me, as I wrote before in few words,4 by which, when you read, you can perceive my understanding in the mystery of Christ; 5 which in other generations was not made known to the children of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the Good News, of which I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 8 To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, 9 and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; Ephesians 3:3-9

This mystery has been in the scriptures of the prophets from long ago. Romans 14:24,25

on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, Ephesians 6:19

The mystery is inclusive in the entirety of the Good News.

the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 27 to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; Colossians 1:26ff; 4:3

Clearly, the mystery in its fullness is revealed, understood and proclaimed best by those who have heard it, believed it and accepted; the saints in Christ. Yet, the unwitting too live in and participate in this mystery.

Conclusion

There is an important need for the saints in Christ to understand the mystery that is great in Ephesians 5 because of its far reach from the beginning in the garden to the church today. The mystery is related to and understood and lived in the relationship of the husband and wife in marriage as much as in the church, the bride of Christ. Paul's use of the phrase is much more than a superficial generality about marriage and the church. These relationships were created in diversity and difference in the beginning, not just in flesh, but in spirit too. Both relationships share a similar calling to speak and act in unity and harmony. This is the same unity, harmony and oneness, the mystery that is great, that is God.

Selected readings:

Great is the Mystery After a brief definition of terms and virtual synonyms the author stakes the content of this article on the importance of sacraments. There's no attempt to explain the phrase in its immediate or broader context.

Sacrament This outline form includes a substitution of sacrament for mystery and offers nothing more than the above.

“The Mystery” What is it? Although this article, in my estimation, also fails to identify the mystery that is great with respect to, as Paul states, the church the author rightly emphasizes the importance for saints to understand the mystery.

Read More

If There Is A Prophet

Is Jesus a prophet? Is Jesus the prophet? Those are questions not often asked. The answer is one many people assume as yes, but this is not a determination based on understanding. This answer from non Christian theists is of no concern. However, when brothers and sisters in the faith that is in Christ Jesus reply in a similar manner it is cause for concern. The effect of these misplaced claims on the church  is evident. It reveals an erosion of confidence and boldness in her proclamation of the faith in accordance with the scriptures. The claims and fulfillment of Jesus’ words stand as radically different from anything in history. So, why do some Christians claim Jesus as a prophet? the prophet? or another prophet like so many others?

How do we determine who is a prophet? How do we determine if Jesus is a prophet or the prophet? It is God who determines that for us. The account in Numbers 12 is vital to the first question: Was Jesus a prophet?

"If her father had put spit in her face would she not bear her shame for seven days?"

This statement shows the anger of God towards Miriam and Aaron when He struck her with leprosy. These are God's words to Moses and Aaron. These words are no less harder than what incurred the judgment of God: Miriam and Aaron had spoken against Moses, the servant of God. They pleaded with Him to heal Miriam. God would not relent. The matter of Miriam being the target of his anger is not the focus of this article. What is significant in the Numbers 12 passage is that Miriam and Aaron were not afraid to speak against Moses. Subsequently, God revealed to them how He communicates with a prophet and that God regarded Moses as something other than a prophet with whom He communicated his words mouth to mouth and not as a prophet. First, lets look briefly at prophets and some ancient tactics from Numbers 12.

The prophets of old

The Old Testament scriptures are the best source to determine whether messenger and message were from God. Some prophets such as Jonah who preached to Ninevah, were sent by God to those who were not his people. They did not necessarily like the message. Rather than being accepted or embraced they were rejected, persecuted and killed.

There were also imposter prophets. False prophets mimicked the prophets and prefaced their false message with, Thus saith the Lord. False prophets were a frustration to Jeremiah. They followed Jeremiah's delivery of his prophetic messages to Israel with their own false message. God made it clear to Jeremiah those were not his prophets (Jeremiah 23). He did not send them. Sometimes those who presumed themselves prophets did so with some help. People declared and accepted messengers as prophets of God simply because they loved, as Jeremiah records, their smooth words.

Ancient tactics

Two tactics common in discussions regarding prophets are diminishment and association. For example, the belief statement god is everything and god is everywhere is an example of diminishment. It says a lot as much as it says nothing. It does nothing to direct the seeker towards God. It tells the seeker God, the Transcendent Creator is as much in him or next to him as he is in the form of the stick or the rock he just kicked down the road. There is no focus on God. Diminishment makes no distinction between Creator and creation or the living from the lifeless and inanimate for the seeker. Similarly, there is no attempt to define and qualify a prophet because diminishment tactics have no source of authority beyond the individual who makes the claims.

The phrase, All the prophets including Moses, Jesus, Mohammed and Buddha is an example of association. Without commenting on the veracity or applicability of the term prophet to Moses, Mohammed or Buddha it is the application of this term to Jesus which raises questions. Christians often accept the association application of prophet to Jesus by other Christians as readily as from people of other beliefs outside of the Judeo-Christian biblical tradition. This tactic of association has the unwitting (by Christians, at least) effect of casting Jesus in a role neither He nor the apostles ever claimed. However, well-intentioned this association by Christians and non Christians to honor and present Jesus in the tradition and succession of prophets from Noah to Abraham to Moses, Isaiah and Jeremiah it is a diminishment of Jesus. It produces the desired result for those who wish to elevate their prophet with one perceived and regarded (like Jesus) as a prophet through a Christian interpretation of scripture primarily. The intended purpose of this tactic is simple: Association of one's prophet with one regarded and renowned as a great prophet makes one's prophet great by association.

These ancient tactics date back to Miriam and Aaron's murmur against Moses.

They diminished the relationship and failed to see a distinction

between themselves and God and God and Moses and

simultaneously exalted themselves because of their association with

Moses.

These tactics continue to be used today. They muddle and distort what constitutes a prophet and confuse Christians who desire to be confident in sharing their faith with conviction and understanding..

The Deuteronomy 18 pronouncement

How is it Christians come to declare Jesus as A prophet: The oneness of God on the basis of Deuteronomy 18? The passage is also a proof text for other theists outside the Judeo-Christian tradition who hold little regard for the Old Testament scriptures to support their own claims concerning their prophet. While a Christian view of Jesus as prophet may not be a gross mishandling of scripture or the endangerment of the Christian's salvation it merits more than merely navigating around these negative and dangerous realities. It is just as important Christians build their confidence and joy in the greater glory of Jesus, not as another prophet or a special prophet, but as Lord and Savior. He is so much more radical, bold and immensely different than any other single individual in the history of the world.

After the Levitical priesthood was established of those who ministered before the Lord and led Israel in their sacrifice to God, one need  remained to be filled:  Someone to take up as a spokesman of God like Moses in Israel. This is the background context for the pronouncement to Israel through Moses that God would raise up a prophet like Moses.

1.     The prophet was to be from among their brethren, an Israelite. A contrast to the sorcerers and the people who listened to them in the land Israel was about to conquer.
2.     The prophet was to speak as God gave him the message. He was not to conjure up a message of his own like the diviners of the land.
3.     The prophet was to be obeyed no less than Moses.
4.     The test the people were to apply to anyone who professed himself a prophet of God was whether his words came to pass.

This Deuteronomy 18 singular noun reference term of prophet holds equally true for every Old Testament prophet. All were Israelites, they spoke what God said, they expected obedience not for themselves, but for their message as being from God. Their words came to pass invariably. Yes, these same particulars concerning prophets hold true of Jesus just as well. However, this truth does not establish or prove Jesus was a prophet in the general sense or the prophet in the specific sense.

The perception of prophet in the New Testament

The only indirect reference by Jesus of himself as a prophet in Matthew 13:57 reflects the popular perception concerning prophets in Israel. Jesus found an affinity with the prophets who were rejected in their own hometown and household, were persecuted and killed by Israel.

The people answered their own perceptions Who is this saying This is the prophet Jesus, from Nazareth in Galilee. (Matthew 21:11) The chief priests and Pharisees held Jesus to be a/the prophet (John 6:14) on the basis of either/and/or Deuteronomy 18 and Malachi 4. The Samaritan woman (John 4) stated to Jesus that she perceived him to be a prophet.

John answered the people's questions clearly and without hesitation that he was not the prophet. This question suggests the people (and their leaders) believed in expectations of a (singular) prophet who was to come. John's response suggests he himself may possibly have held a similar belief. This inquiry by Israel may be per their understanding of Deuteronomy 18 or, as regards John, their imminent expectant fulfillment of the words of the prophet Malachi. Jesus applied his interpretation of the Malachi prophecy to John.  John saw himself as a fulfillment of Isaiah's prophecy yet it does not seem he saw himself as the fulfillment of the Malachi 4 prophecy.

4:5 Behold, I will send you Elijah the prophet before the great and terrible day of Yahweh comes.

4:6 He will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”

Jesus' testimony of John was that John was more than a prophet. John's mission was short, but immensely important: To make ready the way of the Lord, make his ways straight.

But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet.  For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’*  Most certainly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he.   From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force.

For all the prophets and the law prophesied until John. If you are willing to receive it, this is Elijah, who is to come.   Matthew 11:9-14

The explanation of the scriptures by Jesus

Jesus, with masterful brevity, distinguished himself apart from the prophets to the men on the road to Emmaus.

He said to them, “Foolish men, and slow of heart to believe in all that the prophets have spoken! Didn’t the Christ have to suffer these things and to enter into his glory?” Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.  Luke 24:25-27

The NT interpretation and application of the Deuteronomy 18

The proclamations by the apostle Peter in Acts 3:19-26 and Stephen in Acts 7:35-39, 51-53 are the only two instances where the Deuteronomy 18 passage is quoted in the New Testament. The passage quotations are framed within references in the plural form to the prophets. Peter marks the beginning of this succession of prophets with Samuel and those who followed after.

If Peter's preaching was informative Stephen's preaching is accusative. Stephen is as unrelenting as was God towards Miriam's murmur against Moses. Stephen put the same guiltiness of refusal, disobedience and rejection of the people towards Moses on his own audience. Stephen's fate, like that of the prophets, was sealed. His audience killed him.

3:19 “Repent therefore, and turn again, that your sins may be blotted out, so that there may come times of refreshing from the presence of the Lord, 3:20 and that he may send Christ Jesus, who was ordained for you before, 3:21 whom heaven must receive until the times of restoration of all things, which God spoke long ago by the mouth of his holy prophets. 3:22 For Moses indeed said to the fathers, ‘The Lord God will raise up a prophet for you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3:23 It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.’* 3:24 Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3:25 You are the children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, ‘In your seed will all the families of the earth be blessed.’* 3:26 God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness.”


 7:35 “This Moses, whom they refused, saying, ‘Who made you a ruler and a judge?’—God has sent him as both a ruler and a deliverer by the hand of the angel who appeared to him in the bush. 7:36 This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness for forty years. 7:37 This is that Moses, who said to the children of Israel, ‘The Lord our God will raise up a prophet for you from among your brothers, like me.^*’^* 7:38 This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7:39 to whom our fathers wouldn’t be obedient, but rejected him, and turned back in their hearts to Egypt,

7:51 “You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7:52 Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7:53 You received the law as it was ordained by angels, and didn’t keep it!”


Peter and Stephen interpret and apply the singular noun prophet in their preaching to the succession of prophets. Both men focus, interpret and apply a second word to Jesus. It is the verb raise. The sense of the primary verb "raise" used in the passage would likely and could properly be understood as in raising a child, for example Hannah raising up her son Samuel to dedicate him to the Lord. However, Peter and Stephen relate a secondary use of the verb raise to the resurrection of Jesus.

The Acts passages represent the Bible response to the question: Is Jesus the prophet of Deuteronomy 18?

Note: The apostle Paul teaching in the synagogue in Antioch of Pisidia made a similar interpretation and application of the Old Testament prophecy of Psalm 2 (Acts 13:26-34) between the words begotten and raised. Those who reject the deity of Jesus cite Psalm 2 focus on the term begotten as proof Jesus was created. However, the apostle Paul through inspiration of the Holy Spirit declares God fulfilled his promise concerning his begotten Son when he raised up Jesus from the dead.

Having examined the Deuteronomy 18 passage in the light of Acts 3 and 7 and glanced briefly at certain ancient tactics in Numbers 12 lets examine what God said to Miriam and Aaron as to how he communicates with a prophet.

Numbers 12: The definition of a prophet

He said, “Hear now my words. If there is a prophet among you, I Yahweh will make myself known to him in a vision. I will speak with him in a dream. 12:7My servant Moses is not so. He is faithful in all my house. 12:8 With him I will speak mouth to mouth, even plainly, and not in riddles; and he shall see Yahweh’s form. Why then were you not afraid to speak against my servant, against Moses?”

God defined in the Numbers 12 passage to Miriam and Aaron that visions and dreams is the way he communicates with his prophets. This is not the way God communicated with his servant Moses. This is equally true of Jesus:

There were no visions and dreams for Jesus.

Equality between Father and Son precluded the need

for visions and dreams.

Christians as more than prophets

We are, as Jesus said of John, more than prophets. Like Jesus and the prophets we know the treatment faithful prophets can expect from the world. Yet, like Jesus, we are not prophets. We do not receive visions and dreams, but whatever we declare as is written in the God-inspired scriptures will come to pass. It is vital for the church that the saints in Christ understand the Deuteronomy 18 passage as it pertains to the succession of prophets. The scriptures, Numbers 12 and Acts 3 and 7, specifically, represent an explanation, interpretation and application of the Deuteronomy 18 passage concerning prophets both in the singular and the plural sense. The testimony of Jesus concerning the prophets was to exalt their work and to identify with their suffering, persecution and death. Well-intentioned application of this passage to Jesus as tolerance gestures in interfaith discussions is a misplaced acquiescence. It reveals an erosion of Christian confidence and boldness to proclaim Jesus as Lord and Savior.

The early church (see I Corinthians 14:29,30) was fully dependent for her message and guidance from men and women who had received the gift of prophecy through the Holy Spirit. We have the full, written revelation of God as declared by the prophets, Jesus and apostles for our obedience. It is not for us to choose either a perceived hard message such as No one comes to the Father, except through me or soft message such as Love one another. Teach and preach, being not ashamed, the full counsel of God. We, like the prophets, are sent by the Living God to proclaim the gospel of the death, burial and resurrection of Jesus, our Lord and Savior. This is our confidence and our boldness in the power of the Holy Spirit.

Conclusion

Numbers 12 reveals God communicated with his prophets through visions and dreams. It was a succession of prophets God raised up, per Deuteronomy 18, to speak to Israel on behalf of God after the death of Moses. This succession of prophets began with Samuel.  The Deuteronomy 18 passage is interpretated and applied by the apostle Peter and Stephen to the prophets, not a singular prophet.

Jesus did not receive communication from the Father through visions and dreams. The equality between Father and Son meant the Son had complete knowledge of the will of the Father. He had no need for the Father to communicate with him through visions and dreams or any other means. Christians rejoice, not in Jesus as a prophet or any other prophet, but in Jesus as Lord and Savior risen from the dead.

Read More