John Calvin Commentary Deuteronomy 13:3

"thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams: for Jehovah your God proveth you, to know whether ye love Jehovah your God with all your heart and with all your soul." — Deuteronomy 13:3 (ASV)

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.

³⁰⁰ Aug. de Genesi, lib. 1:34. “Sic dicetur etiam illud, ‘Tentat vos Dominus Deus vester, ut sciat si diligitis eum;’ non enim ut sciat ipse, quem nihil latet, sed ut scire nos faciat, quantum in ejus dilectione profecerimus, tentari nos permittit.” See also lib. 1:34. “Sic dicetur etiam illud, ‘Tentat vos Dominus Deus vester, ut sciat si diligitis eum;’ non enim ut sciat ipse, quem nihil latet, sed ut scire nos faciat, quantum in ejus dilectione profecerimus, tentari nos permittit.” See also Tractatus 43, 43, in Johannem, 5, 6.5, 6.

³⁰¹ Addition in French, “quand les seducteurs brouillent tout;” when seducers confuse everything.

³⁰² I presume that there is an allusion here to Ezekiel 14:9..

³⁰³ “Cela se verifie et demonstre principalement;” and this verifies and demonstrates itself principally. — Fr.