V. 1-14: "The priests, the Levites of the whole tribe of Levi, shall not partake. 2c.
This chapter also belongs to the preceding one and forms, as it were, the conclusion of the speech about the provision of the ministers of the word, of whom he spoke in the 16th chapter, namely, in order to bring to a complete end what he had undertaken of both kinds of authority, both with regard to the holy one, which has to do with the word, and to the civil one, which wields the sword. He does this in such a way that at the end of this chapter he concludes everything in the future prophet who is to be raised up, who will establish a new kingdom and a new ministry, and abolish everything he has said up to now. For on this [prophet] Moses has completely and utterly
His purpose is directed to this one, who is the end of all things. Therefore, in this chapter he makes some additions to what he has said above, as it is Mosi's way that he repeats in order to add something and thus to complete the whole.
The first is that the priests do not share the land with the tribes of Israel, but are to be fed by the offerings of the Lord. He indicates what they are to receive from the sacrifices, namely the shoulder, both cheeks and the belly of every sacrificed sheep and ox, as well as the firstlings of grain, wine, oil and wool. There is no mention here of the tithes that the Levites were to receive, nor of the firstborn, because
he has spoken above of these, and here he repeats only to add what they should have of the sacrifices. About the shoulder and the breast read in the third book of Moses the first three chapters 1) and in the second book of Moses Cap. 29 [V. 27.]. "Wanst" (ventriculum) he calls here either the stomach or the abdomen, namely the lowest part of the belly. I am not quite sure whether the priests should take these parts from every sacrifice, be it a sin offering or a burnt offering or a whole sacrifice. I would like to claim it of all sacrifices, except of the burnt offering, where, as it seems, the whole was burned, although this also does not completely convince me (satis permovet). But I leave this to the people who have more leisure [than I].
Secondly, what he adds about the foreign Levite, that he should be taken into the order of service in your place of the tabernacle, this also belongs to the provision of the Levites, of whom he also said above [Cap. 14, 29.], and repeats here at the end to add this, according to his way, as I have said. But one must believe that this commandment was hard for those who served in the tabernacle, that they were forced to make their portions smaller and to divide them into so many, especially if they were stingy and unbelieving. But God commanded this so that faith and love would be exercised, that they would learn to gladly share theirs, in the certain confidence that God would feed them. But there is also no doubt that this law was kept as all others, so that because of the insignificance of the portion, few or even no Levites attempted to go to the place of the tabernacle: but if some had wanted to do so out of love for the word and to learn the law, they might have had their provision here.
Thirdly, and this is the last addition to all that has been said above of the outward worship of GOD, viz.
1) xsr trin xrimu oaxitulu. The word prima probably came in by mistake, for there is nothing in the first three chapters. However, the shoulder and the chest are mentioned in three successive chapters, namely Cap. 7, 30-34, Cap. 8, 29 and Cap. 9, 20. f.
We should beware of the abominations of the Gentiles, which he lists here in order, and enumerates nine, all of which are contrary to the right and pure worship instituted by his word. These we distinguish now, although we cannot guarantee for the Hebrew in all pieces, nevertheless as well as possible with credible conjectures in this way: The first whom Moses calls diviners, we say; and this word is not seldom taken in a good sense, as also the name prophet in a bad sense. Diviners are now those who predict the future, or interpret the Scriptures and the words of God, but according to their sense. The second XXXXXX, regarding which almost all agree, also the Jews, that they are diurnal diviners. The third XXXXXX we call: those who pay attention to the cries of birds (augures); and although they have the name of paying attention to the birds, this word also means 4 Mos. 23,2 ) 23. paying attention to other things, as: "There is no sorcerer in Jacob", and 1 Mos. 44, 5.: "Is it not so that my Lord used to prophesy?" The fourth XXXXXX, these, we think, are actually sorcerers and witches, Ex. 22:18: "The sorceresses thou shalt not suffer to live." The fifth XXXXXX are conjurers, to which that Psalm [Ps. 58, 6.] bears witness, which says: "Which heareth not the voice of the conjurer, who is well able to conjure." The sixth XXXX; this is the spirit of divination (Python), that spirit of which it is said in the Acts of the Apostles [Cap. 16, 16.] that he is one who reveals secret and hidden things. These are called by us in German wise men and wise women. The seventh XXXXX3 ); these are the soothsayers who interpret signs or base their assumptions on them. The eighth, who ask the dead, are those who consult the spirits that walk by night, which are sometimes thought to be the souls of the departed. The ninth, whom Moses puts first, who make their sons or daughters pass through the fire, that is, who give their seed to the idol Moloch, as he elsewhere
2) In the issues: Nnm. 24.
3) In the editions: jsüsoui, but Luther has also put the plural here, as in the other cases; the context also points to this.
[3 Mos. 18, 21.] says. All this, because they are human inventions without the word of God, shall be condemned in the people of God, whose life and works must be guided by the certain word of God.
V. 15. The Lord your God will raise up for you a prophet like me from among you and your brothers, and you shall obey him.
This is the main passage of this whole book and a very explicit prophecy of Christ, the new teacher, therefore also the apostles strongly refer to this passage; and Moses puts this saying here very appropriately at the end, where he had preached about the priesthood, about the kingdom, about the rulers and all worship, in order to show that later there would be another priesthood, another kingdom, another worship, another word, by which the whole Moses would be taken away. And here Moses clearly describes that it will come to an end with him, and cedes his mastery to the future prophet. Therefore, we want to look at his words quite carefully.
First of all, it is necessary that this prophet brings a new word, which Moses did not teach, because God promises here that he will put his words into his mouth. But if there was not another word here, it should not have been promised that it should be brought by this prophet, but it would have been sufficient to say: "He shall be your mouth", as said by Aaron in the second book of Moses Cap. 4,1 ) 16. to indicate that this prophet "will teach the words of Moses and his written law". For when he says, "You shall hear him who will be raised up like me," he teaches that his word and the word of this prophet are quite different, and he confirms this by saying that the people on Mount Sinai desired such a prophet to speak to them, since they had already heard the whole law through Moses.
But there can be no other word beyond the word of Moses but the gospel, since everything that belongs to the teaching of the law.
1) In the issues: Lxoä. 3.
through Moses is most perfect and abundant, so that absolutely nothing can be added. For what could be added to the holy ten commandments (to say nothing of everything else)? What can be taught more sublime than to believe in God with all one's heart, to trust Him, to love Him, to fear Him, not to tempt God 2c.? Furthermore, what can be taught that is more righteous and holy than that which Moses decrees about the outward service of God, about authority, about love for one's neighbor? Here, then, the Jews have no reason to gossip that this prophet will be one who interprets Moses. Moses explains himself in this book in such a way that another one is not necessary, nor can another one add a letter or a tittle to make it clearer or more perfect. Now, since beyond the perfect teaching of the law there can be no other word but the word of grace, it follows that this prophet will not be a teacher of the law, but a minister of grace. Thus, this text clearly forces the Jews to expect something different from this prophet than they have in Moses.
Secondly. If this new prophet did not bring up another word, Moses would not have had to compare him to himself, saying, "The LORD will raise him up like me." For all the other prophets who taught Moses, and did not bring up another word (suscitaverunt), were not like Moses, or Moses' equals, but inferior to Moses, namely, servants of the word of Moses, who taught what Moses had prescribed, so that in all this they heard not any other prophet or themselves, but Moses himself and his words. For Moses speaks in them, and he puts his words into their mouths, and they are his mouth to the people. But he does not subject himself to these prophets and put his words into their mouths, but he declares that the Lord himself, through himself, will put his words into their mouths. He says that he will be like him in the office and in the obedience that should be rendered to his words (audientia), by which he will certainly exempt him from obedience to himself [i.e. to Mo-
[it] excludes and prefers him to all the prophets who teach Moses.
But that he exempts him from obedience to Moses and prefers him to all the prophets who teach Moses, this means indeed that the office of the law is to cease and a new one is to be established, since no man is free from the service of the law, but all are subject to the law. Therefore it is necessary that this prophet be equal to Moses (according to the power to teach and to command, for this is what he wants to express when he says: "Like me"), that he be higher than Moses and teach greater things. For if he were not greater, Moses would not hand over obedience and prestige to him. But if he did not teach greater things, he would not be greater. For here he is not speaking of the equality of personal dignity between Moses and that prophet, but of the equality of authority or office. For here he is not speaking of the life, customs, or works of Moses or that prophet, but of teaching, as the text sufficiently indicates, since a prophet [has his name] from teaching and comes for the sake of teaching, and here it is commanded that he be obeyed (audientia erga eum).
Therefore, when the teaching of both is discussed, it will be easy to see from the comparison of the teaching of both what he must necessarily preach. For Moses is a servant of the law, of sin, of death, because he teaches and urges to do, and by the rays of the law makes all guilty of death, delinquent because of sin; he demands, but he does not give what he demands. But since this prophet finds Moses teaching this, and he himself is appointed teacher beside him, his word must teach something else; but he cannot teach anything else than sin, wrath and death, if he does not teach righteousness, grace and life. Therefore, he must necessarily be a teacher of life, grace and righteousness, just as Moses is a teacher of sin, wrath and death. But both are to be heard in the same way as they are awakened by God, because through the law all must be humbled, and through the gospel all are exalted. They are equal in divine
They are equal in reputation, but unequal according to the fruit of their ministry and completely opposed to each other, since the latter cancels (evacuates) the sin and wrath, which Moses arouses through his ministry, in his ministry through righteousness and grace. So this prophet does not demand anything, but gives what Moses demands.
We have therefore from this passage the two offices of the Word, which are necessary to the blessedness of the human race, the office of the law and the office of the gospel, the one to death, the other to life, and how they are alike indeed when one looks at the power, but exceedingly dissimilar when one looks at the fruit. For the office of Moses is a temporal one, which shall finally have an end by the coming of the office of Christ, as he here says, "To whom ye shall obey." But the office of Christ will come to an end through no other, since it brings eternal righteousness and puts away sin, as Dan. 9, 24. says. Therefore, the Levitical priesthood is completely abolished here and an end is put to it, because it was instituted to teach Moses. When the priesthood is ended, the law also ceases, as the author of the letter to the Hebrews says: "Where the priesthood is changed, the law must also be changed." Thus, no one else can be the prophet here but Christ Himself.
From all this it follows how completely improper, even corrupt teachers are in the New Testament, who torment the consciences with laws and works, since this prophecy of Christ completely destroys and abolishes this office. Furthermore, they are even more harmful who burden the whole world with their statutes and human laws. For if the office of this new prophet does not suffer the office 1) of the law of Moses, which is after all divine, how will he in his kingdom suffer the laws of men? so that you can see that by this One Text the whole disorderly being (chaos) of the papist tyranny with its monks is overthrown.
But here you will say: But one finds everywhere in the Gospel and in the epistles of the
1) The text seems to us to be deficient here. Either a second iniumtsriura is to be inserted (this we have done), or instead of IsZis lsZsm is to be read.
Apostle commandments, so either this prophet will not be our Christ, or his teaching will not differ in anything from the law of Moses. The answer to this is brief: The commandments of the New Testament are given for the justified and the new men in the spirit. For nothing is taught or commanded there that does not concern only the faithful, who do everything voluntarily, not out of necessity or against their will. But the law is given for the old man, who is dead in sins, to press upon him and show him his sin. For this is what it really means to teach the law. For this reason man is not only unwilling but also unable to do what the law requires, as he says here in the text that the people refused on the day of the assembly and could not hear the voice of the law; therefore they demanded another teacher who spoke the word to them, which they could bear.
Therefore, the understanding of this matter lies in the knowledge and the right distinction of the law and the gospel, so that you know that the teaching of the law is only the one that commands what the ungodly and lost people should do, as it says in 1 Tim. 1, 9: "No law is given to the righteous, but to the ungodly" 2c. But where there are godly people, the law has already been abolished, which only dealt with humiliating the ungodly through the knowledge of their sin and their inability1 ). But the teaching of the gospel is the one that teaches where you can receive that from which you can fulfill the law, and in this respect it does not command anything, nor does it urge the spirit, which runs by itself, having become willing through faith. The gospel, however, adds some laws, but only because of the remnants of the old man in the flesh, so that this may be killed, which has not yet become righteous; from these laws, however, the spirit for its part is free, which alone has a sufficiency in faith. We have spoken abundantly of this elsewhere.
Now let us look at the words. "A prophet from your people and from your
1) We have followed the reading of the Wittenberg: [Mt instead of: "Kit in der Erlanger.
The Lord shall raise up unto thee brethren like unto me, and thou shalt hear him. Here he prophesies that Christ will be a true man and from the blood of the Jews, because salvation comes from the Jews, Joh. 4, 22. But so far no one has appeared from this people who has taught a different word than Moses and has established a new ministry, but only this our Christ. As many prophets as there were before him, they all kept and taught Moses. But this Christ delivered not only the Jews, but also all the Gentiles in the whole world from Moses, and gave the new word of the gospel. Since he came from the Jews, as both Gentiles and Jews testify, this fact proves that he is the one Moses is talking about here and that this prophecy is fulfilled in him.
V. 16. As you were asked by the Lord your God to host in Horeb 2c.
In the second book of Moses Cap. 20 we do not read anything about this request, so why does Moses speak like this? Moses concludes from the words of the people that this request was in them, because they say: "I do not want to hear the voice of the Lord my God anymore, and I do not want to see this great fire anymore, so that I will not die" [2 Mos. 20, 19. 5 Mos. 5, 25.] From these words, I say, not how they read, but according to what they mean, he takes this, because he looks at their innermost heart opinion and at the main point of their desire. For they were so moved by the terror of the voice, that with the greatest desire of their hearts they longed for a softer and more sweet word. For the death threatened them by the voice of the law compelled them to sigh for life and the word of blessedness, and in such fear they desire more than they should have dared to ask for another word. But GOD, who searches the depths of the heart, does not hear and answer according to the words sounded by rote, but according to the desire glowing within, just as Christ in the Gospel [Luc. 19, 2. ff.] looked at Zacchaeus, not according to what he spoke by rote, but according to the desire of his heart. For even Zacchaeus would not have dared to ask by heart that
Christ was to enter his house, -and yet he inwardly desired nothing more. Therefore he received him with joy, because his desire was fulfilled, which he had hardly felt before.
Moses therefore shows in this passage with what ardor and heat of heart one must desire the word of grace, since it is the gift of God, of which especially the word of Paul is understood, since he says in the letter to the Ephesians Cap. 3, 20, that God gives us and does above all that we ask or understand. For he hates the indolent and cold prayers (petitores), who hope to obtain it by many words, but he wants to have inexpressible groaning, which certainly those cannot have who spend their days in good living, and dwell in the land of those who lead a gentle life, but those, who are brought to despair by the sensation of death and the bite of sin, so that they, too, with the people of Israel, refuse to hear the voice of God any longer and to feast on the exceedingly great fire, that is, the power of the law and the sting of sin, that is, death and God's wrath, which, as it were, is already consuming them like a fire, so that they desire to hear the word of life.
And notice how beautifully Moses cedes his office to the future prophet. For he says that the people asked that another prophet be awakened, while they asked in Exodus 20:19 that Moses himself should speak to them, but said nothing about another being awakened besides Moses. By this speech Moses shows that the people were afraid and did not know what to ask or how to ask. For it was foolish to ask them to listen to Moses, since Moses was not allowed to teach or let them hear (sonare) anything other than what they themselves heard on your mountain, that is, the law. For so frightened and fearful people are wont to ask what they know not, as Paul Rom. 8, 26. says: "We know not what we ought to pray, or how we ought to pray, but the Holy Ghost representeth the saints" 2c. Therefore Moses also interprets their request here according to their desire, as if to say: You asked foolishly that I might speak to you, since you were afraid.
to hear that voice on the mountain, because this is constantly the voice of my ministry, but God, who looks at your heart, has seen that you do not ask for me, but for another who speaks more sweetly than I, and since he hears this prayer of yours, he will give you such a prophet as you want.
But what kind of one do you want? Certainly one who heals those who are crushed by my voice, that is, by the law of sin and wrath, who heals those who are brokenhearted, who loosens and comforts the frightened and contrite. With what medicine? Certainly by the word of life and salvation, so that the voice of those who proclaim peace, who preach good on the mountains [Isa. 52:7] may be heard, that he is the one of whom Malachi [Cap. 3:1.] foretold, "And soon shall come to his holy temple the angel of the covenant which ye desire," and after him Isaias [Cap. 61, 1. 2.], "The Spirit of the Lord is upon me; therefore hath he anointed me, and hath sent me to preach to the miserable, to heal the brokenhearted, to preach a gracious year of the Lord." For such a one (he says) thou didst ask in Horeb, when thou didst ask me foolishly; such a one shall the LORD give thee in my stead. See thou that thou hear him instead of me. This one I will give way to, because you cannot bear me and have asked that I be silenced and cut off.
V. 18. I will put my words into his mouth.
This also clearly proves that this prophet will teach something else, since he has not yet given such words in Mosi's mouth, nor has he commanded him to do so, but he promises that he will give and command them in the future. Therefore, this word must be different from the word of the law, which he had already given and commanded in Mosi's mouth in an exceedingly abundant and most perfect way, so very powerful that it drove those who were already frightened to death and despair by its power. For in vain would he have promised that it should still be given and commanded, if he had already given and commanded it into the mouth of Moses. Since the future prophet would teach something else
it is necessary that his word is not a word of the law, which kills and frightens, but which makes alive and comforts. Thus we see that the prophets were instructed by this passage, where they prophesy of another covenant, another word, a future priesthood, as Jeremiah [Cap. 31, 31. f.]: "Behold, the time cometh, when I will make a covenant, not as the covenant was" 2c., and Ps. 110, 4.: "Thou art a priest for ever", and Isa. 2, 3.: "The word of the LORD shall go forth from Zion" 2c.
V.19. And whoever will not hear my words 2c., of him I will require it.
By this word he abolishes the whole civil authority, which was taught in Moses until now, because he had appointed the sword and the judges to preserve and administer the law of Moses. But here, where he institutes a new word, he ordains no sword, no judge, but threatens that it will be he himself who avenges, as he also says in the prophet Micah, Cap. 5,1 ) 14: "I will execute vengeance with fury and wrath on all the heathen who will not obey." For since this is the sermon to life and salvation, no one shall be forced to it by human force, since God requires a willing heart that believes. But since this can neither be accomplished nor forced by human power, one must leave those to God's judgment alone who do not want to believe, because He Himself has already condemned them, since He says [John 3:18], "He who does not believe is already judged," and here: "From him I will require it."
From this you see how mad the bishops and princes are today, who force the heretics or the godless to believe by force, and kill and burn those who do not want to be forced. They certainly arrogate to themselves the judgment that God claims for Himself, and force where no one can be forced, and demand what neither they nor any man can provide. But by doing this, they show how they do not understand Christ and his word at all, nor do they see what Moses said here.
1) In the issues: Oap. 6.
teach. For since they make of the Christian nature a kind of outward appearance, that they think that those believe who outwardly confess the name of Christ out of fear of punishment or disgrace, and do not pay attention to the fact that this thing belongs to the spirit alone and is completely free of men, they are soon forced to subject it to the sword and to judgment, since every outward law and outward worship (religio) necessarily requires worldly (profanis) judges, as we have also seen in the law of Moses. Thus it happened that they made a law out of the word, works out of faith, and an outward appearance out of truth; therefore they were forced to use the sword at last.
With the same madness, but under a different semblance, our new prophets, who, possessed by vain honor, wanted to teach better and higher things than the word of life, which Christ restored to us anew in our time, are brought by the spirit of the devil to ridicule that they should be taught by us about faith and love. But they have invented a new kind of spirit instead of the word, new, vain words with which they beguile the common people. And so that we may avoid their poison, since they are doing their business (currunt) in our time, let us briefly touch on their foolishness, to remind the godly not to be seduced by their splendid words. To make these things easier to understand, let us first present our doctrine (nostra). For this is how we teach and hold, and with truth:
First and foremost, the prophet must be heard, of whom Moses says here, that is, our salvation does not begin with any work that is ours, but with the hearing of the word of life, since the law also precedes for its own sake, so that it may humble and show sin, and teach us that we are not able to do anything with our strength, Rom. 4, 15: "The law only causes wrath," to such an extent that the people not only do not do the law, but furthermore do not even want to hear it, since it kills them, and therefore ask for another word, which is
before we do anything, as you have seen here.
But when one hears the word, the Holy Spirit is given, who purifies the heart through faith [Acts 15:9]. Rom. 10, 17: "Faith comes from preaching", not in all who hear, but in those whom God wills. For the wind blows where it wills, John 3:8, not where we will. But when we have received the Holy Spirit through faith, we are immediately justified by that very faith, without any work that we do, but by God's gift alone, and feel peace and a good conscience toward God, Rom. 5:1, and cheerfully and surely cry, Abba, dear Father. Now there is no longer fear or a servile fleeing from the wrath of God, but a childlike access to God through the grace in which we stand and boast, Rom. 5, 2.
But when the heart is justified and satisfied inwardly by faith in the spirit in this way, then one soon goes outwardly in various ways. First, confession of salvation is made with the mouth, and the word is preached by heart by which we have been saved inwardly, so that others may also be saved through us, just as we are saved through those who were before us, so that the kingdom of Christ may be increased. Here persecution, cross and tribulation arise for the sake of the word in the world, which hates light and life because it loves darkness. This is how faith is proven and perfected into the perfect hope that makes us certain of our blessedness. Secondly, our old man is attacked, in whom are the remnants of sin, which by their law in the members fight against the spirit, so that we do not do what the spirit wants. Here the killing of the flesh is done. Thirdly, good works come forth as fruits as witnesses of faith and of the Spirit towards the neighbor in love, kindness, peace, goodness 2c., Gal. 5, 22. This is the brief epitome and the right order of the Christian life, which depends on and begins with the word and extends to the works of love towards the neighbor.
This order let these new prophets
and proceed in this way: First, they take the killing. This they divide into many stages or pounds (pondera),1 ) which they call by different names, such as, one consists in the desolation, another in the astonishment, another in the discipline, another in the boredom, another in the emptying of the creature, and, they admit no one to righteousness until he has progressed through these stages to perfect death; then they are filled with the Holy Spirit, so that they are able to do everything, know everything, want everything. For it is not from the preaching of the Word, which they boastfully despise, but from the killing that the Spirit comes to them. For they are offended to see that the righteous and godly still have to deal with the remnants of sin. Therefore they call them hypocrites and those who pretend to believe and steal from the syllables of the Scriptures, not drawing from the Spirit. But they are without any remnant of sin, therefore they have true faith from the Spirit.
So you see here quite obviously the devil, who blinds them, that they start from the death, which must follow the word and the faith and the spirit, and stop with the spirit, which must precede everything, and bring about a whole new appearance (larvam) of works under the name "death". Meanwhile they despise the word itself, so that they set up nothing but an outward appearance and teach in a new way that righteousness is brought about by our powers, namely such a righteousness that is completely without remnants of sin, which is impossible in this life, Rom. 7. But in doing so, these people who boast of the Spirit and of complete (purissimae) mortification and of the purest righteousness are not only full of all vices, but also possessed to an irreconcilable frenzy. For not easily will you ever see greater pride, greater arrogance, presumption, envy, hatred, anger, impatience, avarice, faintheartedness (when things do not go well), boldness, and the like.
1) Cf. Tischreden, Cap. S7, s I. Walch, St. Louis Edition, Vol. XXII, 1010.
(if it succeeds), then also unreliability. 1) Yes, of course, so they kill themselves, so they degrade themselves (deterunt crassities suas)! Truly, by these pounds they are rather weighed down by the devil than honored by God. 2)
Then, because they raise this confused and undigested appearance of outward killing and righteousness, they are forced to use the sword as well in order to practice and maintain it, as is the custom with all outward laws. And as their killing and their justice are confused and wrong, so there is nothing but confusion (confusum chaos) in their use of the sword. For not to the lawful authority, but to the common rabble against the lawful authority, they hand it over to slay all the wicked (that is, those who do not hold with their wisdom), so that their sect is not to be condemned both because of its foolishness and imprudence and because of its manifest rage and frenzy, for it is the devil who in this way avenges himself on the word that rises again and flourishes again.
Let us therefore leave aside these prophets, who have been refuted enough and above enough by their obvious frenzy, and remain in the pure doctrine and knowledge of Christ, knowing that the sum of our religion is faith in the Spirit, which is given through the Word; then that sin still remains in the flesh, which must be swept out, and that a death is not required which is perfectly accomplished, but which is to be perfectly accomplished. Therefore one must also bear in love, but not condemn those who are still weak in faith and life, Rom. 15, 1. This is the highest praise and the first law among Christians who are already righteous, as Paul says [Gal. 6, 2.]: "Bear one another's burdens, and you will fulfill the law of Christ." Therefore we must be careful with the utmost diligence that we do not ascribe righteousness to any work, but leave it to faith alone in the heart, according to the words Rom. 10, 10:
1) It is to be read here with the Wittenberg edition inüüslitstsm instead of inkslicituttzrn in the Jena and Erlanger. The latter does not fit into the context.
2) onsrantur - üonornirtur, a play on words.
"If one believes from the heart, one is justified"; again, that we do not nourish a drowsy faith that neglects mortification, that is, we are to practice mortification in such a way that we do not think that, when it is done, righteousness or the Spirit will be obtained thereby, as these prophets race, nor even that, when it is omitted, less the Spirit and righteousness will be brought through the Word.
This purity of the knowledge of Christ is, of course, very tender and small (rara) even among holy and spiritual people, for the appearance of works and the wickedness of the unsaved flesh is so detrimental that even the best people are more and more likely to be driven to kill their flesh and do works, than to press on to the word and obtain faith and the Spirit, as if faith and the Spirit came through works and death, whereas, on the contrary, death and works come both from the Spirit and from faith, but the Spirit and faith come only from the word of life. For this also is a gross wickedness of the flesh, which must be killed with all diligence, that it makes works and death so great and esteems them highly that it does not see the power of the word, which is mighty through the power of God to save the faithful [Rom. 1:16], and often deceives great men. Let this be enough of the false prophets, that a godly man beware of them and keep the unadulterated (sanum) and pure word of GOD. It follows:
V. 20. When a prophet is presumptuous 2c.
"There must be trouble" [Matth. 18, 7], and with the true and unadulterated word of God false teachers always mix in, as Peter and Paul testify after Christ: "There will be false teachers among you, just as there were false prophets among the people", 2 Petr. 2,3 ) 1, and: "After my departure there will be abominable wolves among you", Apost. 20, 29. 20, 29. For the devil does not sleep, but when people sleep, he sows tares among the good seed. Moses also reminds us of the danger,
3) In the editions: 1?st. 2.
that we are sure it will happen that besides the word of truth godless people, inflamed by the vain honor of being teachers [Jac. 3, 1.], want to be regarded for teaching new and better things, as also our prophets do, of whom we have just spoken. Therefore he says here: "Whoever is presumptuous to speak in my name, which I have not commanded him to speak," namely, that only iniquity and presumption drives them to speak without God's command.
But he indicates two kinds of prophets who stand up against the right doctrine, the one coming in the name of the Lord, the other in the name of foreign gods. Those who come in the name of the Lord are the ones who preach the word of God and use the holy scriptures, because God speaks in them and God's name is in them, since he gave them himself. These were to be most prevalent (erant futuri) in the time of Christ among the Jews, where they used the holy Scriptures as the word of God against the Gospel, for the righteousness of the Law, and after them among the heretics. Those who come in the name of other gods are those who come without Scripture and the Word of God, but pretend to have their own spirit, like the Manichaeans and after them the pope and all those who corrupt the people with human statutes, among whom also our prophets are to be counted, who keep falling down from heaven and want us to believe their spirit, even if it speaks without Scripture.
V. 21. But whether you would say in your heart 2c.
I have said above in the thirteenth chapter how these two things agree with each other, that there he said: even if the sign comes, which a false prophet has predicted, one should not believe him, but here he says: if it does not come, then it is a sign that he is false, namely, there are two kinds of teachings; the one that is already accepted and confirmed by divine power or miracles. Against this kind one should not allow any miracles, not even an angel from heaven. For by these miracles we are tempted, as he said above [Cap. 13, 3. 1 above, as is shown by that prophet
1 Kings 13:1 ff, who was confirmed against the altar at Bethel even by two miracles, and yet, when he was tempted by another prophet, he fell and died, slain by a lion. Thus Paul proclaimed beforehand [2 Thess. 2, 9. ff.] as Christ did [Matth. 24, 24.] that signs and lying miracles would come against the truth, so that the unbelievers would be deceived. Thus the devil, in order to destroy the faith, performed many signs during the pilgrimages (visitationibus) to the saints, with apparitions of spirits and the like.
The other [kind of teaching] is that which is yet to be accepted. Here one does not have to believe unless signs occur, because God has never spoken a new word without confirming it with signs, as He confirmed the Law of Moses with the greatest signs, the Gospel also with exceedingly great and almost constant ones, since it was accepted first. Therefore, when a new doctrine comes, one must postpone his approval until signs are performed. If we do this, then God is faithful, who does not allow them to do signs. But if we do not, he justly permits signs to be done, so that we may be deceived and perish.
This is what I did to my raging prophets; since they boasted that their spirit was as great as we know that the apostle's spirit was not, namely, that they talked with God himself, like Moses, face to face every day, I told them to perform miracles, otherwise they would not be worthy of faith. They have certainly promised to do so, but I do not see or hear anything yet. Yes, in spite of this I have said and still say: My God will see to it that your God does not perform signs and wonders. 1)
But these miracles deceive inexperienced people, because they do not pay attention to them, or because they do not know how great the power and the strength of the devil is, with how great a deception he can bring it about that you think you are blind in one eye, wounded in the thigh or another limb, or sick in the whole body, when in fact you are blind in one eye, wounded in the thigh or another limb, or sick in the whole body.
1) Cf. the table speeches of Cordatus No. 128. Walch, St. Louis Edition, Vol. XXII, 1822.
But after that, if you vow something or call upon some saint, he subsides, so that health returns. Then it is thought that this happens by the merit of the saints and by divine power. Thus, he can keep one who is [apparently] suffocated in water alive for a few hours without perceptible breath and sensation, since nothing is easier for him than to deceive the senses.
In all these things one must not look both at the miracles and at the cause of them. If it is a matter of works and outward appearances that these are to be proved, it is the devil. But in matters of word and faith, he does not play with miracles in such a way, because he hates the word of faith. Even if something true happens, so that it is a real disease and a real health, one should not give greater credence to it, because the miracle worker knows the powers of the body and the properties of the herbs and all healing and all harmful things, which he sometimes uses at his discretion, sometimes keeps away, as he does through the witches, who injure the bodies of those who hate them, sometimes even kill them, but also make the injured healthy again 2c.
This is enough from the prophets. The secret interpretation of the fact that the Levites among the children of Israel possess nothing is that the servants of the Word should not involve themselves in the business of food, and abstain from all things, so that they may please the Lord, who is their inheritance. That is, the word is their possession and their riches, with which they may please God.
To serve and preserve the people, that they may inherit the land of promise, that is, the blessedness of souls. The priests' right to the sacrifices, namely the shoulder, the cheeks, the belly and the firstfruits, means the same thing, that they are in the practice (usu) and service of the word. With their arms they are to be strong in their work, and with their cheeks they are to bite and crush the wicked, with punishments, with reproaches, with fervent supplications. But with the strongest part they should take care of the weak and carry them; but the firstfruits they should use, teaching that everything must be attributed to the grace of God, not to our strength.
they are actually represented by these deceivers and sorcerers. They also make their children pass through the fire, that is, they inflame and corrupt the people through a false zeal in godliness, as this can be easily applied and understood.
1) That is: cunning, mischievous people. In the place indicated it says: cv