The Law of Moses Binds Only the Jews and Not the Gentiles. An Introduction to Moses.
Here the Law of Moses has its place. It is no longer binding on us because it was given only to the people
of Israel. And Israel accepted this law for
itself and its descendants, while the Gentiles were excluded.
NATRUAL LAW: To be sure, the Gentiles have certain laws in common with the Jews, such as these:
there is one God, no one is to do wrong to another, no one is to commit adultery or murder or steal, and others like them.
is written by nature into their hearts; they did not hear it straight from heaven as the Jews did. This is why this entire
text does not pertain to the Gentiles.…
But we will not have this sort of thing. We would rather not preach again for the rest of our life than to
let Moses return and to let Christ be torn out of our hearts. We will not have Moses as ruler or lawgiver
any longer. Indeed God himself will not have it either. Moses was an intermediary solely for the Jewish people. It was to them
that he gave the law.
We must therefore silence the mouths of those factious spirits who say, "Thus says Moses," etc.
Here you simply reply: Moses has nothing to do with us. If I were to accept Moses in one commandment, I would have
to accept the entire Moses. Thus the consequence would be that if I accept Moses as
master, then I must have myself circumcised, wash my clothes in the Jewish way, eat and drink and dress thus and so, and observe
all that stuff.
So, then, we will neither observe nor accept Moses. Moses is dead. His rule ended when Christ
came. He is of no further service.
TEN COMMANDMENTS: That Moses does not bind the Gentiles can be proved from Exodus 20:1, where
God himself speaks, "I am the Lord your God, who brought you out of the land of Egypt, out of the house
of bondage." This text makes it clear that even the Ten Commandments do not pertain to us. For God never
led us out of Egypt, but only the
The sectarian spirits want to saddle us with Moses and all the commandments. We will just skip
that. We will regard Moses as a teacher, but we will not regard him as our lawgiver - unless he agrees with both the New Testament
and the natural law.Therefore it is clear enough that Moses is the lawgiver of the Jews and not
of the Gentiles. He has given the Jews a sign whereby they should lay hold of God, when they call upon him as the God who
brought them out of Egypt. The Christians
have a different sign, whereby they conceive of God as the One who gave his Son, etc.
SABBATH: Again one can prove it from the third commandment that Moses does not pertain to Gentiles and Christians. For Paul [Col.
2:16] and the New Testament [Matt. 12:1-12; John 5:16; 7:22-23; 9:14-16] abolish the Sabbath, to show us that the Sabbath
was given to the Jews alone, for whom it is a stern commandment. The prophets referred to it too, that the Sabbath of the
Jews would be abolished. For Isaiah says in the last chapter, "When the Savior comes, then such will be the time, one Sabbath
after the other, one month after the other," etc. [Isa. 66:23]. This is as though he were trying to say, "It will be the Sabbath
every day, and the people will be such that they make no distinction between days. For in the New Testament the Sabbath
is annihilated as regards the crude external observance, for every day is a holy day," etc.
TEN COMMANDMENTS: Now if anyone confronts you with Moses and his commandments, and wants to compel
you to keep them, simply answer, "Go to the Jews with your Moses; I am no Jew. Do not entangle me with Moses. If I accept Moses in
one respect [Paul tells the Galatians in chapter 5:3], then I am obligated to keep the entire law." For not one little period
in Moses pertains to us.
THREE THINGS ABOUT MOSES:
FIRST: DISMISS WHAT WAS FOR ISRAEL ONLY.
TEN COMMANDMENTS: Question: Why then do you preach about Moses if he does not pertain to us? Answer
to the Question: Three things are to be noted in Moses. I want to keep Moses and not sweep him under the rug, because I find
three things in Moses. In the first place I dismiss the commandments given to the people of Israel. They neither urge
nor compel me. They are dead and gone, except insofar as I gladly and willingly accept something from Moses, as if I said,
"This is how Moses ruled, and it seems fine to me, so I will follow him in this or that particular."
TITHING: I would even be glad if [today's] lords ruled according to the example of Moses. If I
were emperor, I would take from Moses a model for [my] statutes; not that Moses should be binding on me, but that I should
be free to follow him in ruling as he ruled. For example, TITHING is a very fine rule, because with the giving of the tenth all other
taxes would be eliminated. For the ordinary man it would also be easier to give a tenth than to pay rents and fees.
Suppose I had ten cows; I would then give one. If I had only five, I would give nothing. If my fields were yielding only a
little, I would give proportionately little; if much, I would give much. All of this would be in God's providence. But as
things are now, I must pay the Gentile tax even if the hail should ruin my entire crop. If I owe a hundred gulden in taxes,
I must pay it even though there may be nothing growing in the field. This is also the way the pope decrees and governs. But
it would be better if things were so arranged that when I raise much, I give much; and when little, I give little.
When these factious spirits come, however, and say, "Moses has commanded it," then simply drop
Moses and reply, "I am not concerned about what Moses commands." "Yes," they say, "he has commanded that we should have one
God, that we should trust and believe in him, that we should not swear by his name; that we should honor father and mother;
not kill, steal, commit adultery; not bear false witness, and not covet [Exod. 20:3-17]; should we not keep these commandments?"
You reply: Nature also has these laws. Nature provides that we should call
upon God. The Gentiles attest to this fact. … The Gentiles have it written in their heart, and there is no distinction
[Rom. ]. As St. Paul also shows in
Romans 2:14-15, the Gentiles, who have no law, have the law written in their heart.
But just as the Jews fail, so also do the Gentiles. Therefore it is To honor God, not steal, not
commit adultery, not bear false witness, not murder; and what Moses commands is nothing new. For what God has given the Jews
from heaven, he has also written in the hearts of all men. Thus I keep the commandments which Moses has given, not because
Moses gave the commandment, but because they have been implanted in me by nature, and Moses agrees exactly with nature,
TITHING: But the other commandments of Moses, which are not [implanted in all men] by nature, the Gentiles do not hold. Nor
do these pertain to the Gentiles, such as the TITHE and others equally fine which I wish we had too. Now this is the
first thing that I ought to see in Moses, namely, the commandments to which I am not bound except insofar as they are [implanted
in everyone] by nature [and written in everyone's heart].
SECOND THING ABOUT MOSES:
ACCEPT THAT WHICH IS ABOUIT CHRIST.
I find something in Moses that I do not have from nature: the promises and pledges of God about Christ. This is the best
thing. It is something that is not written naturally into the heart, but comes from heaven. God has promised, for example,
that his Son should be born in the flesh. This is what the gospel proclaims. It is not commandments. And it is
the most important thing in Moses which pertains to us. The first thing, namely, the commandments, does not pertain to us.
I read Moses because such excellent and comforting promises are there recorded, by which I can find strength for my
weak faith. For things take place in the kingdom of Christ just as I read
in Moses that they will; therein I find also my sure foundation. In this manner, therefore, I should accept Moses, and not
sweep him under the rug: first because he provides fine examples of laws, from which excerpts may be taken. Second, in Moses
there are the promises of God which sustain faith. … Genesis …Genesis
… Deuteronomy -16 …
One must deal cleanly with the Scriptures. From the very beginning the word has come to us in
various ways. It is not enough simply to look and see whether this is God's word, whether God has said it; rather we must
look and see to whom it has been spoken, whether it fits us. That makes all the difference between night and day.
The word in Scripture is of two kinds: the first does not pertain or apply to me, the other kind
does. And upon that word which does pertain to me I can boldly trust and rely, as upon a strong rock. But if it does not pertain
to me, then I should stand still. Therefore tell this to Moses: Leave Moses and his people together; they have had their day
and do not pertain to me. If Christ had not added, "preach to all creatures," then I would not listen, would not be baptized,
just as I now will not listen to Moses because he is given not to me but only to the Jews. This distinction should be noticed, grasped, and taken
to heart by those preachers who would teach others; indeed by all Christians, for everything depends entirely upon it.
"God's word, God's word." But my dear fellow, the question is whether it was said to you. God
indeed speaks also to angels, wood, fish, birds, animals, and all creatures, but this does not make it pertain to me. I should
pay attention to that which applies to me, that which is said to me, in which God admonishes, drives, and requires something
of me. …
It is like this with the word of God. Suppose I take up something that God ordered someone else
to do, and then I declare, "But you said to do it." God would answer, "Let the devil thank you; I did not tell you to do
it." One must distinguish well whether the word pertains to only one or to everybody. … Thus what God said to Moses
by way of commandment is for the Jews only. …
Thus we read Moses not because he applies to us, that we must obey him, but because he agrees
with the natural law and is conceived better than the Gentiles would ever have been able to do. Thus the Ten
Commandments are a mirror of our life, in which we can see wherein we are lacking, etc. The sectarian spirits have misunderstood
also with respect to the images; for that too pertains only to the Jews. [[2nd commandment]]
Summing up this second part, we read Moses for the sake of the promises about Christ, who belongs
not only to the Jews but also to the Gentiles; for through Christ all the Gentiles should have the blessing, as was promised
to Abraham [Gen. 12:3].
THIRD THING ABOUT MOSES:
READ FOR EXAMPLES:
In the third place we read Moses for the beautiful examples of faith, of love, and of the cross, as shown in the
fathers, Adam, Abel, Noah, Abraham, Isaac, Jacob, Moses, and all the rest. …Therefore we should not sweep Moses under
the rug. Moreover the Old Testament is thus properly understood when we retain from the prophets the beautiful texts about
Christ, when we take note of and thoroughly grasp the fine examples, and when we use the laws as we please to our advantage.
Conclusion and Summary. I have stated that all Christians, and especially those who handle the word of God and
attempt to teach others, should take heed and learn Moses aright.Thus where he gives the commandments,
we are not to follow him except so far as he agrees with the natural law. Moses is a teacher
and doctor of the Jews. We have our own master, Christ, and he has set before us what we are to know, observe, do, and leave
undone. However it is true that Moses sets down, in addition to the laws, fine examples of faith and unfaith - punishment
of the godless, elevation of the righteous and believing - and also the dear and comforting promises concerning Christ
which we should accept. The same is true also in the gospel. For example in the account of the ten lepers, that Christ bids
them go to the priest and make sacrifice [Luke ] does not pertain
to me. The example of their faith, however, does pertain to me; I should believe Christ, as did they.
Enough has now been said of this, and it is to be noted well for it is really CRUCIAL. Many great and outstanding
people have missed it, while even today many great preachers still stumble over it. They do not know how to preach Moses,
nor how properly to regard his books. They are absurd as they rage and fume, chattering to people,
"God's word, God's word!" All the while they mislead the poor people and drive them to destruction. Many learned men have
not known how far Moses ought to be taught. Origen, Jerome, and others like them, have not shown clearly how far
Moses can really serve us. This is what I have attempted, to say in an introduction to Moses how we should regard him,
and how he should be understood and received and not simply be swept under the rug. For in Moses there is comprehended such
a fine order, that it is a joy, etc. God be praised.