Lecture 2 Lectio 2 False prophets Prophetae falsae 7:15 Beware of false prophets, who come to you in the clothing of sheep, but inwardly are ravening wolves. [n. 655] 7:15 Attendite a falsis prophetis, qui veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces. [n. 655] 7:16 By their fruits you will know them. Do men gather grapes from thorns, or figs from thistles? [n. 658] 7:16 A fructibus eorum cognoscetis eos. Numquid colligunt de spinis uvas, aut de tribulis ficus? [n. 658] 7:17 Even so every good tree brings forth good fruit, and the evil tree brings forth evil fruit. [n. 661] 7:17 Sic omnis arbor bona bonos fructus facit, mala autem arbor malos fructus facit. [n. 661] 7:18 A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit. [n. 661] 7:18 Non potest arbor bona malos fructus facere, neque arbor mala bonos fructus facere. [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] 7:19 Omnis arbor, quae non facit fructum bonum, exciditur, et in ignem mittetur.[n. 662] 7:20 Wherefore by their fruits you will know them. [n. 662] 7:20 Igitur ex fructibus eorum cognoscetis eos. [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] 7:21 Non omnis qui dicit mihi, Domine, Domine, intrabit in regnum caelorum; sed qui facit voluntatem Patris mei qui in caelis est, ipse intrabit in regnum caelorum. [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] 7:22 Multi dicent mihi in illa die: Domine, Domine, nonne in nomine tuo prophetavimus, et in nomine tuo daemonia eiecimus, et in nomine tuo virtutes multas fecimus? [n. 666] 7:23 And then will I profess to them, I never knew you: depart from me, you who work iniquity. [n. 667] 7:23 Et tunc confitebor illis, quia numquam novi vos. Discedite a me qui operamini iniquitatem. [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] 7:24 Omnis ergo qui audit verba mea haec, et facit ea, assimilabitur viro sapienti, qui aedificavit domum suam supra petram, [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] 7:25 et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et non cecidit: fundata enim erat super petram. [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] 7:26 Et omnis qui audit verba mea haec, et non facit ea, similis erit viro stulto qui aedificavit domum suam supra arenam, [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] 7:27 et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et cecidit, et fuit ruina illius magna. [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] 7:28 Et factum est, cum consummasset Iesus verba haec, admirabantur turbae super doctrinam eius. [n. 677] 7:29 For he was teaching them as one having power, and not as the scribes and Pharisees. [678] 7:29 Erat enim docens eos sicut potestatem habens: et non sicut scribae eorum et Pharisaei. [n. 678] 654. He teaches caution, whom we should avoid. Moreover, they are described by profession, for they are prophets. 654. Docet cautelas, a quibus cavendum sit. Describitur autem a professione, quia prophetae. 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. Sed potest quaeri, de quibus prophetis, quia lex et prophetae usque ad Ioannem: unde in tempore illo non erant prophetae de Christo, quia in ipso finiuntur. Therefore one should say that the prophets are teachers and superiors in the Church. Ideo dicendum quod prophetae sunt doctores in Ecclesia et praelati. 655. But why does he mean by false? 655. Sed quid est quod dicit falsi? 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. Falsi dicuntur qui non mittuntur. De talibus dicitur Ier. XXIII, 21: non mittebam eos, et ipsi currebant. Item falsi dicuntur qui mendacium dicunt; unde Ier. II, 8: prophetae eius prophetaverunt in Baal. Sic etiam multi fuerunt pseudoprophetae in populo: sicut et in nobis erunt magistri mendaces. Beware, i.e., be diligently aware, because they are hidden, and one should beware a hidden trap. Hence their malice is hidden within. Attendite, idest diligenter cavete, quia occulti sunt, et a laqueis occultis cavendum est. Unde malignitas eorum intrinsecus latet. 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). 656. Dicit ergo qui veniunt ad vos in vestimentis ovium et cetera. Oves sunt fideles: nos autem populus eius, et oves pascuae eius, Ps. XCIX, 3. Vestimenta autem eorum sunt ieiunium, eleemosynae, quibus se tegunt; II ad Tim. III, 5: habentes speciem pietatis, virtutem autem eius abnegantes. 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. Sed sciendum, quod si lupi se tegant pellibus ovium, non tamen propter hoc ovis perdit pellem suam: sic licet illi mali bonis operibus tegantur, tamen multum boni proficiunt. 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. 657. Intrinsecus autem sunt lupi rapaces. Hoc principaliter exponitur de haereticis, ex consequenti de malis praelatis. Unde habetur super illud Io. X, 11: ego sum pastor bonus: dicitur quod quidam est pastor, qui gubernat, et regit; quidam lupus, qui perniciem intendit; quidam mercenarius qui commodum proprium quaerit. Unde pastor est amandus, lupus fugiendus, mercenarius tolerandus. 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. Quod ergo dicitur, quod intrinsecus autem sunt lupi rapaces, intelligitur de his qui habent intentionem pervertendi plebem, et lupi sunt dicendi. Item mercenarii, scilicet mali Christiani, qui dispergunt malo exemplo, qui vitam habent malam; quantum ad effectum, habent modum lupi; Act. XX, 29: quoniam intrabunt post discessionem meam lupi rapaces in vos, non parcentes gregi et cetera. Et dicit intrinsecus, quia malam habent intentionem occidendi plebem. 658. By their fruits you will know them. By their fruits, i.e., by their works. 658. A fructibus eorum cognoscetis eos et cetera. A fructibus, idest operationibus. 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). Sed videtur contra, quia habent vestes ovium; et vestes sunt opera. Ergo ab eis cognoscentur. Chrysostomus: fructus est confessio fidei. Unde si confitetur fidem, non est haereticus. Ad Eph. V, 9: fructus enim lucis est in omni bonitate, et iustitia, et veritate et cetera. 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). Si autem exponatur de simulatoribus, tunc sic exponitur, quod per vestes exteriora opera. Unde ad Gal. V, 22: fructus autem Spiritus est caritas, gaudium et pax et cetera. 659. But you ask: how can they be known? 659. Sed quaeres: qualiter possunt cognosci? 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. Dicendum quod potest vix aliquis hypocrita esse ita compositus, quin appareat aliquid malitiae vel verbo, vel facto: Prov. XXVII, 19: quomodo in aquis resplendent vultus prospicientium, sic corda hominum manifesta sunt prudentibus. Et Seneca: nemo potest diu fictam ferre personam. 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. In duobus autem maxime manifestantur. In his quae subito agenda occurrunt, quia in his quae cum deliberatione quis facit, cavet sibi. Item in tribulationibus; Eccli. VI, 8: est amicus secundum tempus suum, et non permanebit in die tribulationis. Item manifestantur quando non possunt quod volunt, vel cum iam consecuti sunt. Unde principatus virum ostendit. 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). 660. Numquid colligunt de spinis uvas? Per uvas, ex quibus fit vinum, intelligitur spiritualis laetitia: quia vinum laetificat cor hominis, Ps. CIII, 15. Per ficus dulcedo ecclesiasticae pacis, quae est caritas. Haec non possunt nasci de tribulis, idest peccatoribus, quia spinas et tribulos germinabit tibi, Gen. c. III, 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. 661. Et hoc probat per exemplum omnis arbor bona bonos fructus facit, mala autem arbor malos fructus facit. Ex hoc Manichaei assumpserunt duas naturas, scilicet bonam et malam. Sed hoc non est verum: quia videmus de mala creatione bonum fructum, et e converso. 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. Unde ad hoc debes intelligere quod arbor est principium fructus. Sed principium est duplex. Principium naturae, et principium moris. Principium naturae est anima: et quicquid inde procedit naturaliter, totum bonum est. Principium autem moris est voluntas; ideo si voluntas fuerit bona, et opus bonum, cum habeat voluntatem bonam cum intentione bona; quia si vellet furari pro eleemosyna danda, etsi voluntas bona est, non tamen intentio est recta.