John Calvin Commentary Acts 3:22

"Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me. To him shall ye hearken in all things whatsoever he shall speak unto you." — Acts 3:22 (ASV)

By this argument he proves that he is not trying to cause them to revolt from Moses, because it is a part of the law to heed and obey this chief teacher.

Here a doubt might arise as to why Peter thought it more fitting to cite this testimony of Moses than others, seeing there were many others readily available that were far clearer. He did this because he deals in this place with the authority of doctrine, and this was the best way to bring the Jews to be Christ’s disciples.

For he would have preached in vain about all other things unless they had been persuaded that his doctrine was to be received with reverence. This, therefore, is what Peter aims at: to bring them to hear Christ willingly, as the master whom God has appointed to teach them.

But here arises a question, which has in it great difficulty; namely, that Peter applies to the person of Christ what Moses spoke generally of the prophets. For although he makes mention of a prophet in the singular number, yet the context plainly declares that he speaks not of one alone, but that this word is used indefinitely.

For after Moses had forbidden the people to give themselves to the superstitions of the Gentiles, by turning aside to enchanters and soothsayers, he also shows them a remedy by which they may avoid all vanity: namely, if they depend entirely upon the Word of God alone. By this means he promises that God will be careful at all times to send them prophets, that they may teach them rightly.

As if he should say, God will never allow you to be destitute of prophets, from whom you may learn whatever will be profitable for you to know. And Moses says expressly, of thy brethren, so that the Jews may know that the oracles of God are to be sought and found nowhere else, seeing that God had appointed to them teachers of the kindred of Abraham.

He adds further, like unto me, that they may know that they were not to hear God only at one time, or by the mouth of one man; but as God proceeds to teach us by diverse ministers throughout the continual course of time, so must we continue in obedience to the word.

Now, the Jews were accustomed to reverence Moses; therefore, he wants them to give like honor to the prophets. I know that many would gladly restrict it to Christ.

They seize upon this word, whereas Moses testifies that the prophet shall be like him (Deuteronomy 18:15), while, notwithstanding, it is written that there arose none like unto Moses. I confess that there is in both places the same note of likeness, yet in a diverse sense.

For, in the second place, the likeness or equality is expressed, as it plainly appears. They also seize upon another thing: that the prophet shall far excel Moses, of whom he bears witness as a proclaimer or herald. But this is not any stronger, because Moses is trying to bring it about that the word of God may be believed by whomever it is brought.

Therefore, there is no reason why we should expose ourselves to ridicule by the Jews, by twisting the words of Moses violently, as if he spoke of Christ alone in this place. Yet we must see whether Peter cites the testimony fittingly, whose authority ought to serve as a sound reason.

I say that in Peter’s speech there is nothing which is not most fitting. For he saw what all men ought to grant: that this testimony so pertains to the other prophets, that yet it chiefly commends Christ. This is not only because he is the prince and chief of all the prophets, but because all other former prophecies were directed toward him, and because God at length spoke absolutely by his mouth.

For God spoke in divers manners, and at sundry times in times past unto our fathers by the prophets; he adds the conclusion at length, in the last days in his only begotten Son (Hebrews 1:1–2). Therefore, it came to pass that they lacked prophets for some years before his coming. This is plainly gathered from the words of Malachi, who, after he has commanded the people to be mindful of the law, immediately passes over to John the Baptist and to Christ, as if to say that the prophecies are now ended until the last revelation comes (Malachi 4:4–6). According to that:

“The law and the prophets prophesied until John;
after that the kingdom of God is preached,” (Matthew 11:13).

And that was so common among the people that the woman of Samaria could say, according to the common report and opinion:

“We know that the Messias shall come,
who will teach us all things,” (John 4:25).

Therefore, we know that after the return of the people all the prophets ceased, so that they might be made more attentive to hear Christ, by that silence or intermission of revelations.

Therefore, Peter did not twist this passage, or misuse it through ignorance, but he took that doctrine which all men had received as a principle: that God had promised to teach his people at first by his prophets as intermediaries, but finally and principally by Christ, from whom they were to hope for the perfect manifestation and revealing of all things.

And to this purpose serves that excellent testimony or commendation with which his Father sets him forth: “Hear him” (Matthew 17:5).