John Calvin Commentary Deuteronomy 13

After restraining the Israelites from the strange delusions of the Gentiles, Moses now forbids them from being too credulous if false teachers should arise from among themselves. He warns them diligently to beware of all novel inventions and not to turn aside in the slightest degree from the Law at anyone's instigation. For danger is to be apprehended not only from professed and manifest enemies or from foreign superstitions, but Satan also plots by means of internal deceits and abuses the holy name of God in order to betray us.

Therefore, it is fitting that the faith of the godly should not only be externally fortified and protected by the ramparts of the Word, lest corruption creep in from outside, but also that it should be garrisoned within by the same Word, lest novel imaginations secretly insinuate themselves and destroy the purity of doctrine. Moreover, we gather from this prohibition that there is such certainty in the divine doctrines as to prevent our faith from being undermined or shaken, provided it has put down living roots into them and is firmly grounded upon them.

For it would be vain for God to warn us against admitting false teachers unless He, at the same time, showed the means by which they were to be guarded against. And assuredly, nothing is more improbable than that religion should be ambiguous. Since the rule and definition of it is faithfully prescribed and set forth in the Law, God justly requires His people not to waver but constantly to persist in the truth delivered to them. For Isaiah truly declares concerning the Law that in it, it has not been said in vain to the seed of Jacob that they should seek God’s face²⁹⁷ (Isaiah 45:19).

But in seeking God, it would not be sufficient to teach what is right unless people's minds are established in it; it is necessary, therefore, that religion should be sure and firm, or it will not be duly ordered. Nor is there any doubt that what Paul witnesses of the Gospel was also true of the Law, namely, that it armed its disciples against all the storms of temptation, so that they “should be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men,” etc. (Ephesians 4:14). But the words before us, when examined more closely and systematically, will show the aim of the matter with greater clarity.

If there arise among you. We already perceive that the question is not concerning the falsities and errors that Satan had spread throughout the world, but concerning those that were to appear in the very bosom of the Church. It is as if to say that the Law was given not only to separate the Israelites from heathen nations but also to keep them in the purity and integrity of the faith.

For just as nowadays Christ betroths the Church to Himself by the preachers of the Gospel (2 Corinthians 11:2), that she might devote herself as a chaste virgin to His obedience and not allow herself to be drawn away from the simplicity of the faith by any seductions, so in ancient times God espoused His ancient people to Himself. He commanded them to close their ears against impostors, who are, as it were, the seducers of Satan tempting them to violate that sacred and special bond of marriage by which God would be united with His people.

We shall soon see why God would have His Church exposed to this evil. Meanwhile, it is useful to warn believers of their danger, so that they may be constantly watching against the snares of Satan. For this abomination not only prevailed in that particular age, but it will exert its evil influence even to the end of the world. We must remember what Peter says: “as there were false prophets among” the Jews of old, so also in the kingdom of Christ “there shall be false teachers who privily shall bring in damnable heresies” (2 Peter 2:1).

Moses, however, does not merely speak of domestic enemies, but of those who will assume the title of Prophets so that they may deceive with greater license and impunity. From this we infer that it is not enough to have an honorable position or a plausible name—whether pastor, prophet, or priest—unless it is allied with sincerity in accordance with our calling. For who are the persons whom God here commands to be avoided and held in abomination? Just those who boasted of being Prophets, but who, when carefully investigated, were forced to drop their mask and were driven to confusion.

A particular description is added to their general one, since the same individual is spoken of as “a dreamer of dreams,” because God in ancient times manifested Himself to the Prophets sometimes in visions and sometimes in dreams. Either of these, then, was an honorable pretext for gaining favor. But the temptation that follows was still more dangerous: namely, if such a one should have commended himself by a successful prediction. For who would despise a prophecy authenticated by events, especially when Isaiah declares this to be the attribute of God alone (Isaiah 45:21)? And the difficulty here is still increased because in chapter 18, God appears to distinguish false Prophets from true ones by this very test.²⁹⁸

I resolve the difficulty thus: God’s claim to the glory of foretelling events does not prevent Him from occasionally conferring even on Satan's ministers the power of prophecy concerning some particular point. Balaam was worse than any hired crier, wishing as he did to frustrate God's eternal decrees, and yet we know that his tongue was directed by the divine inspiration of the Spirit to be the proclaimer of that grace he had been hired to quench. Therefore, there is no inconsistency in a man being a perfidious impostor and yet, at the same time, being endowed with a particular gift of prophecy—not so as always to deliver true revelations (for instance, Caiaphas, who prophesied correctly once, was not always truthful), but insofar as by God’s permission he is allowed to foreknow this or that, so that one instance of truth-telling may be a cloak for many falsehoods.

Fittingly and properly, then, in the other passage, God, by Moses, reproves the vanity of those rash spirits who promise what is not fulfilled. For we must consider His intention. There are many who bring themselves into notice by clandestine acts and eventually boldly burst forth and boast of being prophets, while the people are in doubt whether they should consider them so. But since it most frequently happens that the folly of such men is exposed by marks of infamy and disgrace inflicted upon them from above, so that the world may see that they have spoken falsely, God justly declares that the outcome of their predictions is to be regarded, lest the Israelites promiscuously and unthinkingly receive whatever they may hear.

The principle is therefore established that those speak in God’s name who predict what really comes to pass, for they could not declare the truth about things unknown to man unless God Himself dictated it to them. This is the gist of Jeremiah’s answer to Hananiah:

“The prophets that have been before me and before thee of old, prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him” (Jeremiah 28:8–9).

Hananiah promised that the war would end prosperously; but Jeremiah, knowing that he lied, brings him to an empirical test of his falsehood, if the facts should not correspond with what he had said. So far, there is no inconsistency in our statement that all true prophecies must proceed from God, and yet that the same prophet who has predicted the truth may, in other respects, be a deceiver. And especially let us note the admonition of Paul, that

“because they (the reprobate) receive not the love of the truth, that they may be saved; for this cause God sends them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2 Thessalonians 2:10–12).

Thus we are taught that not only are Satan's reins loosed so that he may do injury, but that he is armed with power effectively to drag the reprobate to final destruction. Moses here teaches the same thing, for there are no reasonable grounds for the differences between Hebrew commentators as to the word sign.²⁹⁹ It is unquestionable that signs were sometimes used to obtain credit for prophecies, as when Isaiah walked naked (Isaiah 20:2), and Jeremiah wore a yoke on his neck (Jeremiah 18:10); it is also unquestionable that Satan often deceives by magical incantations. But I have no doubt that by the words signifying the sign and the wonder, Moses here means anything incredible and unexpected, for the purpose of prophecy.

The Hebrews use the word מופתים, mophethim, to express miracles by which God portends anything future, as if He spoke from heaven. The word אות, oth, is more general and is sometimes used for a banner, a watchword, or a signal (symbolum). Both are used here for extraordinary signs that testify to God's power, as if it were present. In this sense, Christ warns His disciples to beware of signs and lying prodigies (Matthew 24:11).

But although Satan dazzles the eyes with his illusions, so as in his false rivalry to win God's glory for himself, yet we have shown from St. Paul, and Moses has declared before, that impostors in their working of miracles are ministers of God’s vengeance, so that the reprobate may be caught in their snares. If anyone objects that signs would be useless, being able to be dangerous deceptions as well as confirmations of the truth, I reply that such license has never been granted to the devil that God's light should not in the end shine forth from the midst of the darkness.

Therefore, it will happen that God's true power may be obscured for a time (as we have seen before in the history of the magicians), but it will never be overwhelmed. Thus, in the miracles by which the Law was ratified, God's glory so shone forth that they could obtain credit from the godly without any hesitation. Such, undoubtedly, are the miracles that authenticate the Gospel, because they present evidence inscribed upon them by God, by which all suspicion of deceit is fully removed.

And indeed, since people's minds are enveloped in dull stupidity and are blind even to the ordinary course of God’s dealings, they are also almost always mistaken about miracles, unless His Word enlightens them to dispel the darkness. Therefore, in order that we may duly profit from signs, an inseparable connection must be established between them and doctrine. Moses rightly teaches that those who endeavor to pervert piety under the pretext of signs must be repudiated, because they impiously and wickedly divide things that God has joined together and improperly divert to a contrary use the signs that only serve as aids to righteous doctrine.

But after the religion of the Jews had been sealed by sure and evident signs, it was wrong for them to pay attention to accidental signs—an act not altogether without base ingratitude. We now arrive at the sum of this passage: namely, that they must persevere in the worship of the one God, so that not even prodigies should have any power to shake the people’s minds. Therefore, the clause “which thou hast not known” must be observed. By this, Moses signifies that the glory of the God whom they serve was so certainly testified that their fickleness in turning this way or that would be inexcusable. And thus the knowledge that ought to be firmly implanted in their hearts, and to remain there, is opposed to all the devil's artifices, which only affect unstable minds.

For the Lord your God proves you. (Latin, tentat vos). Whenever this word, which means to tempt, is applied to God, it is not used in a bad sense, for “to take by guile,” or, “to lay snares of deceit to entrap the unwary,” but only for “to prove or examine.” Now, God proves people’s hearts, not so that He may learn what was previously unknown, but to lay open what was previously concealed. The expression, “to know,” therefore, refers to experimental knowledge only.

The explanation of Augustine is tame and involved,³⁰⁰ “That He may know, i.e., that He may cause you to know.” But, since it is so very common for human feelings to be attributed to God, what is the use of twisting words, which mean no more than that God makes trial, so that what might have otherwise been doubtful, should be actually displayed? Thus God tempted Abraham, when in an important matter He made trial of his faith or obedience (Genesis 22:1).

Nor is what I have recently touched upon, and which we often read of, at all contradictory to this, namely, that God uses the instrumentality of Satan and of wicked people in order to tempt people; because we must take into consideration the object to which He directs these trials, by which it will be clear that His design is very different from the malice and wiles of Satan.

The reason given here is noteworthy, because it removes the difficulty by which weak minds might have been easily disturbed. For nothing is less probable than that Satan should insult God and involve heaven and hell in war, or that he should assume to himself with impunity an attribute of God. To prevent such a discussion from troubling and wearying the good, or keeping them in perplexity, Moses thus anticipates it, by reminding them that God does not meanwhile lie idle or asleep, having abandoned the care of His Church;³⁰¹ but that He intentionally puts the truly pious to the proof, in order to distinguish them from the hypocrites. This takes place when they constantly persevere in the true faith against the assaults of their temptations and do not fall from their position.

The Apostle declares the same thing also with regard to heresies: that they must necessarily arise in the Church, that they which are approved may be made manifest (1 Corinthians 11:19). Therefore, we must not be impatient, nor murmur against God, if He chooses that the firmness of our faith, which is more precious than silver or gold, should be tried in the fiery furnace; but we ought humbly to acquiesce in His justice and wisdom.

If any should still object that, since the weakness of humankind is only too notorious, God deals with them somewhat unkindly when He subjects them to these dangerous temptations, an answer can be readily given. I acknowledge indeed that, since our carnal nature is sensitive, this may seem hard and inconsistent with the fatherly kindness of God; for, surely, when a miracle appears before our eyes, it is difficult not to submit to it.

But, since the temptation injures only those whose impiety, which it lays bare, was already convicted and condemned, while the sincere worshippers of God are preserved free from injury, how unjust would it be to take away from God this liberty of plucking the mask from treachery and deceit? Whoever loves God with a pure heart is armed with the invincible power of the Divine Spirit, so that he is not ensnared by falsehoods. God thus rewards true and not fictitious piety, so that whoever has a true heart is protected by His faithful guardianship and will never feel the deadly wound.

Meanwhile, why should He not devote to just destruction those who willfully desire to perish? Nor should we be surprised at what He elsewhere declares, that it is He who deceives false prophets,³⁰² so that by them He may inflict just vengeance on the reprobate, who eagerly go in search of their destructive deceits.

Since, then, all the good are sure to overcome, so that the wiles of Satan are to them nothing but the exercises of their virtue, why should God be blamed because the malice of Satan and of the wicked prepares for them the grounds of their victory and triumph? Only let us hold firmly to this axiom: that all who heartily love and reverence God will always be sure and safe under the protection of God.

It is true, I confess, that integrity of heart is a special gift of God and the fruit of His secret election; but, since their own consciences reproach the reprobate with their contempt of God, their hypocrisy, pride, or depravity, the blame for the iniquity that dwells in them is unjustly laid upon God.

This, then, is sufficient to refute all carnal and perverse reasonings and blasphemies, namely, that whoever is right in heart is guarded by the aid of the Spirit from the poisonous influence of Satan, and that no one perishes against his will.

Thus we come to the conclusion that all who, having once seemed to embrace the doctrines of salvation, afterwards reject and deny them, had never possessed anything more than the disguise of a false profession; because, if they sincerely loved God, they would remain firm in heart in the midst of all things that tend to disturb them.

It will indeed sometimes happen that the pious also will fall into errors and will be seduced by the wicked; but it will only be in some respects and for a time, so that they never fall from the foundation and soon recover themselves (resipiscant). And then, it must also be observed that they pay the penalty of their negligence or instability, because they have not been sufficiently attentive to God’s Word or have not sufficiently devoted themselves to religious pursuits.

From this we further gather that, while many avowedly turn away from the doctrines of religion on the grounds that they see so many contentions and disputes to distract them, it is merely a vain excuse to cover their profane neglect or hatred of God.

It is true that there are great discrepancies of opinion and very warm contentions; but whoever in a teachable and gentle spirit seeks after truth, and gives himself over and submits himself as a disciple of God, will never be without the spirit of judgment and discretion.

But, since some listen disdainfully, some supremely despise it, some wish that God’s Word were completely destroyed, and others think lightly of it, the saying of the Prophet holds good, that that dieth, let it die (Zechariah 11:9); and what Paul after him declares, But if any man be ignorant, let him be ignorant (1 Corinthians 14:38).

Since it has always been the case that God’s truth was never hidden from anyone, except the one whose mind the god of this world has blinded (2 Corinthians 4:4). And this especially takes place³⁰³ when light has shone from heaven, which allows none to go astray except those who shut their eyes.

The remedy, therefore, is immediately added, You shall walk after the Lord your God; as if Moses had said, it was sufficient for their preservation that they had God to guide them in the right way, who had already anticipated them with His free goodness.

But, since many do not respond to God’s call and do not regard Him when He points out the way to them, the words and fear him are added; because the fear of God is the beginning of wisdom (Psalms 111:10).

Finally, Moses again emphasizes that, if people are only resolved to obey God, they will be sufficiently taught by His voice what they ought to do. By the word “cleave,” perseverance is denoted, and thus he indirectly reproves the instability of those who forsake and forget God and go astray after empty imaginations.

And that prophet. Since the ministers of Satan deceive people by their plausible exterior when they vaunt themselves to be the prophets of God, Moses had already admonished them that not all teachers were to be listened to uncritically, but that the true were to be distinguished from the false, and that, after judgment was made, those who deserved it should obtain credit. He now adds the punishment for those who would creep in under the name of a prophet to lead the people into rebellion. For he does not condemn to capital punishment those who may have spread false doctrine merely on account of some particular or trifling error, but those who are the authors of apostasy and so who pluck up religion by the roots.

Observe, again, that the time for this severity would not come until an established religion should be instituted. Therefore, the grossness of the impiety is expressly named: if they should have tried to turn the people away from the worship of the true God. Moreover, so that all excuse might be removed, Moses says that it is sufficiently clear who God is and how He is to be worshipped, both by the wonderful blessing of their redemption and by the doctrine of the Law. Therefore, in order that God may show that such a heavy punishment is justly inflicted upon apostates, He declares the certainty of that religion which was to exist among the Israelites. This is as if to say that no pardon could be granted for such impious contempt, since God had abundantly proved the glory of His Godhead by the miracle of their redemption and had manifested His will in the Law.

It must then be remembered that the crime of impiety would not otherwise merit punishment unless the religion had not only been received by public consent and the approval of the people, but, being also supported by sure and indisputable proofs, should place its truth beyond the reach of doubt. Thus, while their severity is preposterous who defend superstitions with the sword, so also in a well-ordered state, profane men by whom religion is subverted are by no means to be tolerated.⁵³

Thus, those who desire to be at liberty to make disturbances with impunity are unable to endure this, and therefore they call those bloodthirsty who teach that the errors by which religion is undermined and consequently destroyed should be restrained by public authority. But what will they gain by openly raving against God? God commands the false prophets to be put to death, who pluck up the foundations of religion and are the authors and leaders of rebellion. Some scoundrel or other contradicts this and sets himself against the author of life and death. What insolence is this!⁵⁴

As for their denial that the truth of God needs such support, it is very true. But what is the meaning of this madness in imposing a law upon God, that He should not make use of the obedience of magistrates in this respect? And what good does it do to question the necessity of this, since it pleases God so? God might, indeed, do without the assistance of the sword in defending religion, but such is not His will.

And what wonder is it if God should command magistrates to be the avengers of His glory, when He neither wills nor allows thefts, fornications, and drunkenness to be exempt from punishment? In minor offenses, the judge shall not be permitted to hesitate; and when the worship of God and all of religion is violated, shall so great a crime be encouraged by his deliberate inaction? Capital punishment shall be decreed against adulterers; but shall the despisers of God be permitted with impunity to adulterate the doctrines of salvation and to draw away wretched souls from the faith? Pardon shall never be extended to poisoners, by whom the body alone is injured; and shall it be a game to deliver souls to eternal destruction? Finally, if the magistrates' own authority is attacked, they shall take severe vengeance upon that contempt; and shall they allow the profanation of God’s holy name to go unavenged? What can be more monstrous!

But it is unnecessary to contend by argument when God has once pronounced what His will is, for we must abide by His inviolable decree.

But it is questioned whether the law pertains to the kingdom of Christ, which is spiritual and distinct from all earthly dominion. There are some men, not otherwise ill-disposed, to whom it appears that our condition under the Gospel is different from that of the ancient people under the Law. This is not only because the kingdom of Christ is not of this world, but because Christ was unwilling that the beginnings of His kingdom should be aided by the sword. However, when human judges consecrate their work to the promotion of Christ’s kingdom, I deny that for that reason its nature is changed.

For although it was Christ’s will that His Gospel should be proclaimed by His disciples in opposition to the power of the whole world, and He exposed them armed with the Word alone like sheep among wolves, He did not impose on Himself an eternal law that He should never bring kings under His subjection, nor tame their violence, nor change them from being cruel persecutors into the patrons and guardians of His Church. Magistrates at first exercised tyranny against the Church because the time had not yet come when they should kiss the Son of God and, laying aside their violence, should become the nursing fathers of the Church, which they had attacked, according to Isaiah’s prophecy that undoubtedly refers to the coming of Christ (Isaiah 49:6–23). Nor was it without reason that Paul, when he urges prayers to be made for kings and other worldly rulers, added the reason that under them we may lead a quiet and peaceable life
in all godliness and honesty. (1 Timothy 2:2).

Christ, indeed, as He is meek, would also, I confess, have us be imitators of His gentleness. But that does not prevent pious magistrates from providing for the tranquility and safety of the Church by their defense of godliness, since to neglect this part of their duty would be the greatest perfidy and cruelty. Assuredly, nothing can be more base than, when we see wretched souls drawn away to eternal destruction because of the impunity granted to impious, wicked, and perverse impostors, to count the salvation of those souls for nothing.

But if under this pretext the superstitious have dared to shed innocent blood, I reply that what God has once commanded must not be nullified on account of any abuse or corruption of men. For if the cause alone abundantly distinguishes the martyrs of Christ from malefactors, though their punishment may be identical, so the Papal executioners will not bring it about by their unjust cruelty that the zeal of pious magistrates in punishing false and noxious teachers should be anything but pleasing to God.

And this is admirably expressed in the words of Moses, when he reminds them that judgment must be passed according to the law of God. I have already said that this severity must not be extended to particular errors, but only where impiety erupts even into rebellion. When it is added, to thrust thee out of the way, which the Lord thy God commanded thee, we gather from it that none are to be handed over for punishment but those who have been convicted by the plain word of God, lest men should judge them arbitrarily. From this it also appears that zeal will err in hastily drawing the sword, unless a lawful examination has first been conducted.

If thy brother, the son of thy mother. The punishment which He had commanded to be inflicted on false teachers is now extended to each one of the people.

For although it is a lighter offense for a private individual to draw others with him into error, both because his ignorance is excusable and because the profession of a teacher does not increase his responsibility, yet a falling away from religion, from wherever it arises, is intolerable to God.

Only, those two points to which we have already referred are to be kept in remembrance: namely, that this judgment can have no place except where religion is duly constituted; and also, that not all who may have erred in some particular are to be put to death indiscriminately. Instead, this severity is only to be exercised against apostates who pluck up religion by the roots, so that the worship of God is adulterated, or pure doctrine abolished.

Nor indeed does God command that the slipperiness of the tongue is to be capitally punished, if it has inconsiderately let fall something wrong. Rather,⁵⁷ the punishment targets the wicked design of altering the true religion, as the words clearly express.

It is worthwhile remarking with what particularity God enforces upon us the duty of fostering and upholding religion. For, because general laws are usually eluded by various exceptions, He expressly says that neither brother, nor son, nor wife, nor intimate friend is to be spared.⁵⁸

The eye is said to pity, because the very look has great power in awakening affections on both sides. Therefore, it is not without reason that God requires⁵⁹ such courage as may be moved to pity neither by tears, nor flatteries, nor the sadness of the spectacle.

The phrases, too, are emphatic: “your brother, who proceeded from the same womb;” “the wife who sleeps in your bosom or embrace;” “the friend whom you love as yourself;” so that pure zeal, when it sees God’s sacred name profaned, may not give way to any human affection.

Christ says that no one is worthy to be acknowledged as His disciple but he who neglects his father, and mother, and children, when necessary.

So now God declares that all our tenderest affections, which are implanted in us by nature, and in which all the best persons sometimes indulge, are sinful if they hinder us from vindicating His glory.

It is pious and praiseworthy to love our wives and children as our own hearts; nor is there any reason that forbids us from regarding our brother and our friend with similar love. Only let God be preferred to all, for it is too preposterous to betray His glory for the sake of man.

For to plead the love due to our wives, or anything of the same kind, what is this but to set our affections against God and His precepts?

Therefore, the desire to mitigate that severity to which He would harden us betrays a culpable weakness which He will not endure.

Now, there are two most just grounds for the heaviness of the punishment: first, because almost all of us are lax when we ought to be very zealous in avenging the insults God may receive; and secondly, because more severe remedies are applied to perilous diseases, it is fitting that such a harmful and altogether deadly pestilence be met with extraordinary means.

And to this refers the expression “secretly.”

For although it might seem cruel to betray those who have not publicly transgressed, yet, since sectaries fly from the light and creep in by secret and deceitful arts, it is necessary to prevent them from fraudulently infecting individual houses with their poison, as is always their way.

Therefore, God would have their insidious endeavors checked promptly, lest the contagion should spread.

Namely, of the gods of the people. The essence of the matter is this: we should so rest in the known truth that our ears are closed to all the falsehoods that oppose it.

People's proximity to one another commonly produces, through their interaction, a similarity of habits. Thus errors pass from one to another;⁶⁰ and since we are generally prone to evil, the worse corrupt the better.

Since the people of Israel, then, were everywhere surrounded by idolaters, they could easily have been enticed to imitate them, unless steps were taken to prevent it. But the expression “round about” is used because a reason for yielding might have been found in the fact that the Israelites differed in religion not only from a single nation but from all who surrounded them on every side. For wherever they looked, examples presented themselves to their eyes, by which they were attracted to a new and strange form of religion.

He later expands on this by adding, even if those nations be far off from thee; for the Israelites were not only separated from their neighbors but also cut off from the whole human race. This was a significant temptation: they found no companions in the whole world, nor any nation that agreed with them. Besides, distance itself sometimes causes us to respect those who are unknown to us, since human curiosity is fickle and, in its superficiality, crosses sea and land to acquire for itself corrupting abominations for the sake of their novelty.

Meanwhile, God exalts the faith that is founded on His Word above the practices, institutions, rites, and customs of all nations; for no one has made any true progress in religion unless he detests whatever is opposed to it.