Lecture 2 — False prophets

^7:15^ Beware of false prophets, who come to you in the clothing of sheep, but inwardly are ravening wolves. [n. 655]

^7:16^ By their fruits you will know them. Do men gather grapes from thorns, or figs from thistles? [n. 658]

^7:17^ Even so every good tree brings forth good fruit, and the evil tree brings forth evil fruit. [n. 661]

^7:18^ A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. [n. 661]

^7:19^ Every tree that does not bring forth good fruit, will be cut down, and will be cast into the fire. [n. 662]

^7:20^ Wherefore by their fruits you will know them. [n. 662]

^7:21^ Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven: but he who does the will of my Father who is in heaven, he will enter into the kingdom of heaven. [n. 663]

^7:22^ Many will say to me in that day: Lord, Lord, have we not prophesied in your name, and cast out devils in your name, and done many miracles in your name? [n. 666]

^7:23^ And then will I profess to them, I never knew you: depart from me, you who work iniquity. [n. 667]

^7:24^ Everyone therefore who hears these my words, and does them, will be likened to a wise man that built his house upon a rock, [n. 670]

^7:25^ and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it did not fall, for it was founded on a rock. [n. 672]

^7:26^ And everyone who hears these my words, and does not do them, will be like a foolish man who built his house upon the sand, [n. 673]

^7:27^ and the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall of it. [n. 673]

^7:28^ And it came to pass when Jesus had fully ended these words, that the people were in admiration at his doctrine. [n. 677]

^7:29^ For he was teaching them as one having power, and not as the scribes and Pharisees. [678]

654. He teaches caution, whom we should avoid. Moreover, they are described by profession, for they are prophets.

But one can ask of which prophets he speaks, for all the prophets and the law prophesied until John (Matt 11:13); hence in that time there were no prophets of Christ, because they are ended in him.

Therefore one should say that the prophets are teachers and superiors in the Church.

655. But why does he mean by false?

They are called false who are not sent. About such men it is said, I did not send prophets, yet they ran (Jer 23:21). Likewise, they are called false who speak lies; hence, the prophets prophesied in Baal (Jer 2:8). Thus there were also false prophets among the people (2 Pet 2:1), just as there were many lying teachers among us.

Beware, i.e., be diligently aware, because they are hidden, and one should beware a hidden trap. Hence their malice is hidden within.

656. He says then, who come to you in the clothing of sheep. Sheep are the faithful: we are his people and the sheep of his pasture (Ps 99:3). And their clothing is fasting and almsgiving, by which they hide themselves. Having an appearance indeed of godliness, but denying the power thereof (2 Tim 3:5).

But one should know that if wolves were to hide themselves in sheepskins, still the sheep would not lose its skin on this account; in this way, although these evil ones are hidden by good works, nevertheless they do much good.

657. But inwardly are ravening wolves. This is principally explained as about heretics, afterward as about evil leaders. Hence it is found in a commentary on John, I am the good shepherd (John 10:11): it is said that one man is a shepherd, who governs and rules; another man a wolf, who aims at mischief; another man a hired hand, who seeks his own profit. Hence the shepherd is to be loved, the wolf to be fled, the hired man to be tolerated.

Therefore, when he says inwardly are ravening wolves, it is understood as about those who have the intention of corrupting the common people, and they should be called wolves. Likewise the hired men, that is, the bad Christians, who spread a bad example, who live a bad life, have the manner of a wolf as regards effect; I know that, after my departure, ravening wolves will enter in among you, not sparing the flock (Acts 20:29). And he says, inwardly, because they have the evil intention of killing the people.

658. By their fruits you will know them. By their fruits, i.e., by their works.

But this seems contrary to what was said before, because they have sheep’s clothing, and the clothing is works. Therefore they will not be known by them. Chrysostom: the fruit is the confession of faith. Hence if he confesses the faith, he is not a heretic. For the fruit of the light is in all goodness, and justice, and truth (Eph 5:9).

And if it is explained as about pretenders, then it is explained in this way, that by clothing is understood exterior works. Hence, but the fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, chastity (Gal 5:22–23).

659. But you ask: how can they be known?

One should say that it is hardly possible for a hypocrite to be so put together that he is not noticed as something evil, either by word or by deed. As the faces of them that look therein, shine in the water, so the hearts of men are laid open to the wise (Prov 27:19). And Seneca: no man can carry a made-up persona for a long time.

And they are most of all uncovered in two things. In those things which they oppose by acting suddenly, because in those things which someone does with deliberation, he takes caution for himself. Likewise in afflictions; for there is a friend for his own occasion, and he will not abide in the day of your trouble (Sir 6:8). Likewise, they are uncovered when they cannot do what they want, or when they have already obtained it. Hence authority shows the man, as Bias said.

660. Do men gather grapes from thorns, or figs from thistles? By grapes, from which wine is made, is understood spiritual joy; that wine may cheer the heart of man (Ps 103:15). By the fig is understood the sweetness of ecclesiastical peace, which is charity. These cannot be born of thistles, i.e., of sinners, because thorns and thistles will it bring forth to you (Gen 3:18).

661. And he proves this by an example: even so every good tree brings forth good fruit, and the evil tree brings forth evil fruit. From this the Manichees claimed two natures, namely good and evil. But this is not true, because we see good fruit from a bad creation, and vice versa.

Hence you should understand for this passage that the tree is the principle of fruit. But a principle is twofold, a principle of nature, and a principle of custom. The principle of nature is the soul, and whatever proceeds naturally from it is entirely good. But the principle of custom is the will, and therefore if the will is good, the work is also good, when one has a good will with a good intention; for if one wished to steal in order to give alms, even though the will is good, nevertheless the intention is not right.

662. But what happens to the evil tree? Every tree that does not bring forth good fruit, will be cut down, because if it does not bring forth, or if it omits to bring forth what it could, it will be cut down. Hence, if any one abide not in me, he will be cast forth as a branch, and will wither, and they will gather him up, and cast him into the fire, and he burns (John 15:6). Hence it is said of the fig tree, namely the one which the Lord commanded to be cut down and taken away: let the wicked one be taken away, lest he see the glory of God (Luke 13:7).

He concludes, wherefore by their fruits you will know them.

663. Not everyone who says to me, Lord, Lord. The teaching set down, he shows that it is necessary to obey it, because nothing else is enough for salvation.

And concerning the commands, or God’s teaching, four things are necessary or praiseworthy: that we confess with the mouth, that it be confirmed with miracles, that the word of God be heard, and that it be followed by work. About the first, for, with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10). About the second, but going forth they preached everywhere: the Lord working withal, and confirming the word with signs that followed (Mark 16:20). Similarly, that it be heard, he who is of God, hears the words of God (John 8:47). Similarly, fourth, it is required that he do it; but be doers of the word, and not hearers only (Jas 1:22).

Hence he wished to show that three without the fourth do not profit one; hence he says, not everyone who says to me, Lord, Lord.

664. But this seems to be contrary to the Apostle, who says, and no man can say the Lord Jesus, but by the Holy Spirit (1 Cor 12:3). But he who has the Holy Spirit will enter into the kingdom of heaven.

Augustine resolves this, by saying that ‘to say’ is said in many ways: commonly, and strictly, and properly. And strictly it is nothing else but to reveal emotion and will; and in this way the Apostle says, and no man can say the Lord Jesus, but by the Holy Spirit. And this is nothing other than to believe in the Lord, and to obey. Likewise commonly, i.e., to announce in any way with the mouth; about which it is said, this people honors me with their lips: but their heart is far from me (Isa 29:13).

Or thus. Not everyone who says to me, Lord, Lord. He doubles this word, Lord, Lord, to signify that confession is twofold, namely of the voice and of praise, of which neither suffices. Therefore, this people honors me with their lips: but their heart is far from me (Isa 29:13).

665. Who then will enter? Not he who says, Lord, Lord, but he who does the will of my Father. And no man has ascended into heaven, except he who descended from heaven (John 3:13). Hence, no one can ascend unless he descends as Christ did, of whom it is said because I came down from heaven, not to do my own will, but the will of him who sent me (John 6:38). Hence it is necessary to do the will of God; for this is the will of God, your sanctification (1 Thess 4:3). Hence David said, teach me to do your will (Ps 142:10). And also as the Lord taught us to pray, **your will be done **(Matt 6:10).

But one should notice that by the fact that he says, kingdom, he touches upon the eternal reward; hence he says, will enter. For that kingdom is in spiritual goods, not in exterior goods; this is why he says, will enter. Therefore, the king has brought me into his storerooms (Song 1:3). Likewise, he says, of heaven, because although someone might have riches or honors here, all this is for the sake of that. Hence the reward will be in the most sublime things.

666. But someone could say that to work miracles is enough for salvation. He excludes this, because many will say to me in that day: Lord, Lord, have we not prophesied in your name?

And he says, many, pointing to those who withdraw from unity, because they are in a multitude, because the number of fools is infinite (Eccl 1:15). Likewise, he brings this in to draw notice to what he had said, that every tree which does not bear fruit will be cut down. And he did not say by whom, so he said to me, as though to one constituted a judge; because the Father . . . has given all judgment to the Son (John 5:22).

Likewise, he says, in that day. The day names a terminus, but not according to the quality of time, because the day of judgment is sometimes called the night. Now, it is sometimes called day, sometimes night, because it is uncertain when he will come. Hence below, and at midnight there was a cry made: behold the bridegroom comes, go forth to meet him (Matt 25:6). The Apostle calls it day (1 Cor 4:3). And, and he will bring forth your justice as the light, and your judgment as the noonday (Ps 36:6). Lord, Lord: he multiplies it to signify a greater confusion and fear; these seeing it, will be troubled with terrible fear (Wis 5:2).

667. And cast out devils in your name? This is a supernatural power; there is no power upon earth that can be compared with him who was made to fear no one (Job 41:24), namely, with the power of the devil.

But then it is asked how those who cast out demons come to be rejected.

Chrysostom responds that they are lying. Another response is that they were good at one time, and worked miracles; afterwards they became evil. But this cannot stand, because the Lord says, I never knew you.

In another way, one should say that they say, in your name, not in the name of the Holy Spirit. For some work in the power of the Holy Spirit, some not. For it is written that certain men prophesied in the name of Baal (Jer 2:8). Likewise some work through the magical arts.

668. But it is asked how demons work miracles.

I say that they cannot; but they do some things which seem to be miracles, and yet are not miracles. These things are called miracles when the effect is clear, but the causes hidden. Hence something can be marvelous among certain less knowledgeable men, which is not marvelous among the wise, as is clear in the case of eclipses. So since demons know natural things in a truer way, they can do things which seem to us like miracles. In another way, according to Jerome. For as he says, there are certain gifts among the gifts of the Holy Spirit which are freely given; it is only charity which distinguishes between the children of God and the children of the devil. And the manifestation of the Spirit is given to every man unto profit (1 Cor 12:7), either for the advance of his goodness, or for the Church, that the faith which he preaches might be made manifest. And thus sometimes even a leader who lives badly can work a miracle.

669. And then will I profess to them, I never knew you, i.e., I have not approved you, not even when you worked miracles; the Lord knows those who are his (2 Tim 2:19). He says I never knew you, when he says, depart from me, because you have never been approved.

670. Everyone therefore who hears these my words. He showed that without works nothing is enough, not even hearing God’s word, because hearing is ordered to faith. Faith then comes by hearing (Rom 10:17).

For hearing is not enough. And he manifests this in two ways, for he sets forth under a likeness the outcome of the one who hears and does, and of the one who hears and does not. And first, he does three things. First, he sets out the building; second, the attack, at and the rain fell; third, the immovability, at and it did not fall.

671. He says then that hearing is not enough. For hearing is necessary; he who is of God, hears the words of God (John 8:47). But it is not enough; for the hearers of the law are not just before God, but the doers of the law will be justified (Rom 2:13). Likewise, he says well, these my words, because whatever pertains to salvation is contained there. Hence, everyone therefore who hears these my words, and does them, will be likened to a wise man. And he does not say that he is wise, but he will be likened.

And this likeness can be understood of a fleshly builder, and in this way the text is clear. Or it can be understood spiritually, and in this way the man is Christ. One man among a thousand I have found (Eccl 7:29). Christ’s house is the Church, for he knows how it must be built. Hence it is said of him, wisdom has built herself a house (Prov 9:1). And, a wise woman builds her house (Prov 14:1). Upon a rock; and the rock was Christ (1 Cor 10:4). Hence Christ builds upon himself. For he himself is the foundation; hence, for other foundation no man can lay, but that which is laid; which is Christ Jesus (1 Cor 3:11). For this is the foundation of eternal truth. Moreover, this is in every way immovable; those who trust in the Lord will be as Mount Zion: he will not be moved forever who dwells in Jerusalem (Ps 124:1–2).

672. There follows the attack on this house: and the rain fell. By the rain, teaching is understood; and there is good rain and bad rain. So the rain which attacks is bad teaching. And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven (Gen 19:24). Similarly, floods are good, and not good; whose land the rivers have spoiled (Isa 18:2); and by this are signified the wise who consider themselves to be wise. These floods are generated by the rains. By the winds are understood demons. Hence in the canonical book of Jude, clouds without water, which are carried about by winds (Jude 1:12). And they beat upon that house, i.e., on the Church, and it did not fall. A tabernacle that cannot be removed: neither will the nails thereof be taken away for ever, neither will any of the cords thereof be broken (Isa 33:20). And why? It was founded on a rock, i.e., Christ.

673. Next he sets out a likeness, setting forth the outcome of the one who hears and does not do. And concerning this he first sets out the building process; second, the attack, at and the rain fell; third, the destruction, at and it fell.

He says: and everyone who hears these my words, and does not do them, will be like a foolish man, who fell from the light of wisdom. Hence, better is a child who is poor and wise, than a king who is old and foolish, who does not know to foresee for hereafter (Eccl 4:13). Similarly, the fool is the devil. The house which he builds is the congregation of the unfaithful; hence, those who are the obscure of the earth have been filled with dwellings of iniquity (Ps 73:20).

Who built his house upon the sand. By sand are understood the infidels, who are unfruitful. Likewise, because of numerousness, for the number of fools is infinite (Eccl 1:15). Likewise, sand does not stick together, and in this way those men are always in a quarrel. So it was founded upon sand, i.e., an end, which is like a foundation, that is, he establishes his intention upon a temporal good.

The rain fell, i.e., good teaching, the floods came, i.e., the sacred teachers, the winds blew, i.e., the angels; who makes your angels spirits (Ps 103:4). And they beat upon that house, and it fell. That great Babylon is fallen, is fallen, namely by preaching (Rev 14:8). And great was the fall thereof.

674. If we wish to adapt a likeness, one should say thus, that a man ought to build just as Christ did. And the Apostle teaches this: according to the grace of God that is given to me, as a wise architect, I have laid the foundation; and another builds on it. But let every man take heed how he builds upon it (1 Cor 3:10). For some build the dwelling place of God; some on the contrary build as below, and some build on straw (1 Cor 3:12).

For the foundation is that upon which someone sets his intention. For some hear that they may know, and these build upon understanding, and this is the building upon sand. Hence, for if a man be a hearer of the word, and not a doer, he will be compared to a man beholding his own countenance in a glass (Jas 1:23). Hence, they build upon what is changeable. And some hear that they may do and love, and these men build upon a rock, because they build upon what is firm and stable. A young man according to his way, even when he is old he will not depart from it (Prov 22:6). For this foundation is upon charity. The Apostle, who then will separate us from the love of Christ? (Rom 8:35).

675. But here it can be asked why the foundation which is in understanding is unstable, and is not firm, while that which is in emotion is.

The reason is that understanding is of universals, for one cannot know many things except in the universal; this is why, wandering around the universal, there is no stability. But operations and emotions concern particulars, and the habitual good; so if temptation comes, one clings to that which is customary, namely to good works, and so one resists.

676. But then it is asked what one may understand by the rain.

So one should say that the devil never tempts first in great things, but first in lesser things, going on from there to the greater. Hence by the rain is understood a bad thought. So he tempts with a bad thought, and if someone consents, he tempts afterward in greater things, and in this way it grows afterwards. And from these come the floods. And after this he attacks with his whole force, and the man falls by necessity. He who contemns small things, will fall by little and little (Sir 19:1).

Or, in this way: rain, the temptation of the flesh; floods, the temptation of the world; winds, the temptation of the devil.

Or, according to Augustine, the rains are superstitious teachings: those who cling to them fall most gravely, and this is made a great destruction. But it is not great when a man staggers, and does not fall, for when temptation happens, he fears and sorrows. But some men fall totally; rase it, rase it, even to the foundation thereof (Ps 136:7). Or it is called a great fall because the heart is impenitent; they spend their days in wealth, and in a moment they go down to hell (Job 21:13).

677. And it came to pass when Jesus had fully ended these words, that the people were in admiration at his doctrine. The effect is set down.

For there were three sorts of men who followed the Lord Jesus. For some marveled and were scandalized, like the Pharisees, spoken about below (Matt 15). Some marveled, but were not scandalized, like the crowds. But some, like the perfect, did not marvel.

But one should ask why it says, the people, because the crowds were not there. And one can say that the speech was made to the crowds and to the disciples; but there were plateaus on the mountain, under the summit. So the disciples were on the summit with Christ, but the crowds on a plateau. Or one can say that he spoke first to the disciples, and afterwards to the crowds. Or one can say that crowds of disciples followed him.

678. But what was the reason for wonderment? Because he was teaching them as one having power. Hence in him is fulfilled what is said, and his word is full of power (Eccl 8:4). Hence he spoke as one having power, because he spoke as the Lord, or as a law giver. Or, as one having power, with the power of penetrating the heart. Hence it is said, behold he will give to his voice the voice of power (Ps 67:34). Or with the power of working miracles, because he confirmed what he said with miracles.

679. Augustine says that everything said in this speech should be led back to the seven gifts, and to the beatitudes, because what was said first, **you shall not kill **(Matt 5:21), pertains to the gift of fear, and to the beatitude of poverty. And that which follows, be in agreement with your adversary quickly, while you are on the way with him (Matt 5:25), pertains to the gift of piety, through which meekness is fulfilled. And **do not commit adultery **(Matt 5:27), pertains to the gift of knowledge, through which the beatitude of mourning is fulfilled. The one about enduring pertains to the gift of fortitude, by which it is fulfilled, and to the beatitude, **blessed are they who hunger and thirst after justice **(Matt 5:6). And, **love your enemies **(Matt 5:44), pertains to the gift of counsel, by which the beatitude of mercy is fulfilled. But by that which follows in chapter six, about not having anxiety, up to **enter in at the narrow gate **(Matt 7:13), he intends to cleanse the heart. Hence it pertains to the gift of understanding, and to the beatitude which is cleanness of heart; hence **blessed are the clean of heart: for they will see God **(Matt 5:8). And whatever comes after that pertains to the gift of wisdom.