3 you shall not listen to the words of that prophet, or to that dreamer of dreams: for Yahweh your God proves you, to know whether you love Yahweh your God with all your heart and with all your soul.
*Minor differences ignored. Grouped by changes, with first version listed as example.
For the Lord your God proveth 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 men's hearts, not that He may learn what was before unknown, but to lay open what was before concealed. The expression, "to know," therefore, refers to experimental knowledge only. The explanation of Augustine is tame and involved, [1] "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, where is the use of twisting words, which signify no more than that God makes trial, so that what might have been otherwise 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 lately touched upon, and which we often read of, at all contradictory to this, viz., that God uses the instrumentality of Satan and of wicked men, in order to tempt men; because we must take into consideration the object to which He directs these trials, whereby it will be manifest that His design is very different from the malice and wiles of Satan. The reason here given is worthy of remark, 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. Lest, then, such a discussion should trouble and weary the good, or keep 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; but that He designedly brings the truly pious to the proof, in order to distinguish them from the hypocrites; and this takes place, when they constantly persevere in the true faith against the assaults of their temptations, and do not fall from their standing. The Apostle declares the same thing also with regard to heresies, that they must needs arise in the Church, "that they which are approved may be made manifest." (1-Corinthians 11:19.) Wherefore 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 it behoves us humbly to acquiesce in His justice and wisdom. If any should still object, that, since the weakness of mankind is only too notorious, God deals with them somewhat unkindly, when He subjects them to these dangerous temptations, an answer may be readily given. I acknowledge indeed that, since our carnal sense is tender, this may seem hard, and inconsistent with the fatherly kindness of God; for, surely, when a miracle presents itself before our eyes, it is difficult not to submit to it. But, since the temptation injures none but those whose impiety, which it lays bare, was already convicted and condemned, whilst 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? Whosoever loves God with a pure heart is armed with the invincible power of the Divine Spirit, that he should not be ensnared by falsehoods; God thus rewards true and not fictitious piety, so that whosoever are of a true heart, should be protected by his faithful guardianship, and never feel the deadly wound. Meanwhile, why should He not devote to just destruction those who wilfully desire to perish? Nor need we be surprised at what He elsewhere declares, that it is He who deceives false prophets, [2] 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 cleave 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 peculiar 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 of the iniquity that dwells in them is unjustly laid upon God. This, then, is sufficient to refute all carnal and perverse reasonings and blasphemies, viz., that whosoever are right in heart are guarded by the aid of the Spirit from the poisonous influence of Satan, and that no one perishes against his will. And 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 tending 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 presently recover themselves, (resipiscant.) And then, it must also be observed, 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. Hence we further gather, that whilst many turn away professedly from the doctrines of religion, on the ground of their seeing so many contentions and disputes to distract them, it is a mere 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 whosoever in a teachable and gentle spirit shall seek after truth, and shall give himself over and submit himself as the disciple of God, he 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 altogether destroyed, 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." (l Corinthians 14:38.) Since it has always been the case that God's truth was never hidden from anybody, except him whose mind the God of this world has blinded. (2-Corinthians 4:4.) And this especially takes place when light has shone from heaven, which suffers none to go astray but those who shut their eyes. The remedy, therefore, is immediately subjoined, "Ye 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 prevented them by His gratuitous bounty. But, since numbers respond not to God's call, and regard Him not 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." (Psalm 111:10.) Finally, Moses again inculcates that, if men 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 titus he indirectly reproves the instability of those who forsake and forget God, and go astray after empty imaginations.
1 - 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 Tractatus 43, in Johannem, 5, 6.
2 - I presume that there is an allusion here to Ezekiel 14:9.
The Lord your God proveth you - God permits such impostors to arise to try the faith of his followers, and to put their religious experience to the test; for he who experimentally knows God cannot be drawn away after idols. He who has no experimental knowledge of God, may believe any thing. Experience of the truths contained in the word of God can alone preserve any man from Deism, or a false religion. They who have not this are a prey to the pretended prophet, and to the dreamer of dreams.
Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God (c) proveth you, to know whether ye love the LORD your God with all your heart and with all your soul.
(c) God ordains all these things that his may be known.
Thou shall not hearken to the words of that prophet, or that dreamer of dreams,.... Even though he does give the sign, and work the wonder; for it might be reasonably concluded there must be fallacy in him, and that neither he nor his miraculous sign could come from God, who would never send a person to enable him to do signs and wonders, to persuade men to believe and act contrary to a former declaration of his mind and will; to break a plain law of his, as in Deuteronomy 5:7, this would be to contradict and deny himself; whatever therefore is contrary to a known law or established doctrine, either of law or Gospel, let it come from whom it will, or pretend to be confirmed by miracles, is not to be received; see Galatians 1:8,
for the Lord your God proveth you, whether you love the Lord your God with all your heart, and with all your soul; for should they be prevailed upon by such a prophet to hearken to his doctrine, and embrace it, and act according to it, it would be a plain case that they did not cordially love the Lord, since they could so easily, and by such pretences, be drawn aside from the true worship of him, and serve other gods; on the other hand, it would be a proof of their sincere affection for God, and of their close and strict attachment to him, that notwithstanding such specious pretences made, and such miracles wrought, yet abode by him and his worship, and could not be wrought upon to forsake him and follow other gods and serve them; see 1-Corinthians 11:19.
Thou shalt not hearken to that prophet - Not receive his doctrine, though the sign come to pass. For although when such a sign or wonder foretold did not follow or come to pass, it was a sign of a false prophet, yet when it did come to pass, it was no sufficient sign of a true one, especially, in such a case. There are many things, which may be wrought by evil spirits, God so permitting it for wise and just reasons, not only for the trial of the good, but also for the punishment of ungodly men. Proveth you - That is, trieth your faith and love and obedience. To know - Namely, judicially, or in a publick manner, so as both you and others may know and see it, that so the justice of his judgments upon you may be more evident and glorious.
*More commentary available at chapter level.