Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves.

“Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, Take heed of false prophets. In the which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them false prophets; for even in that day the like things fell out.”

“What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a garment of sanctity, but inasmuch as their hearts within them are poisoned, they deceive the souls of the more simple brethren.”

“He teaches the precautions against which one must be on guard. Now they are described from their profession, since they are prophets. But it can be asked, of which prophets, since the Law and the Prophets extend up to John: hence at that time there were no prophets concerning Christ, since they come to an end in him. Therefore it must be said that the prophets here are the teachers and prelates in the Church. But what is meant by his calling them false? Those are called false who are not sent. Of such it is said, Jeremiah 23:21: "I did not send them, and they ran." Likewise those are called false who speak a lie; hence Jeremiah 2:8: "their prophets prophesied in Baal." Thus too there were many false prophets among the people, just as among us too there will be lying teachers. "Attend," that is, diligently beware, because they are hidden, and one must beware of hidden snares. Hence their malice lies hidden within. He says therefore: "who come to you in the clothing of sheep," etc. Sheep are the faithful: "but we are his people, and the sheep of his pasture," Psalm 99:3. But their clothing is fasting and almsgiving, with which they cover themselves; 2 Timothy 3:5: "having the appearance of piety, but denying its power." But it must be known that if wolves cover themselves with the skins of sheep, the sheep does not for this reason lose its own skin: so, although those evil men are covered with good works, still much good is accomplished. But "within they are ravenous wolves." This is expounded chiefly of heretics, and consequently of evil prelates. Hence it is said, on that text of John 10:11, "I am the good shepherd," that one man is a shepherd, who governs and rules; another is a wolf, who intends destruction; another is a hireling, who seeks his own advantage. Hence the shepherd is to be loved, the wolf to be fled, the hireling to be tolerated. What is said, then — "but within they are ravenous wolves" — is understood of those who have the intention of perverting the people, and these must be called wolves. Likewise hirelings, namely evil Christians, who scatter the flock by bad example, who have an evil life; as to their effect, they have the manner of a wolf; Acts 20:29: "for after my departure ravenous wolves will enter in among you, not sparing the flock," etc. And he says "within," because they have an evil intention of killing the people. "By their fruits you shall know them," etc. "By their fruits," that is, by their works. But this seems to be against the point, because they also have the clothing of sheep, and clothing too is a work; therefore they would be known by these as well. Chrysostom: the fruit is the confession of the faith. Hence if one confesses the faith, he is not a heretic. Ephesians 5:9: "for the fruit of light is in all goodness, and justice, and truth," etc. But if it is expounded of hypocrites, then it is expounded thus, that by "clothing" are meant exterior works. Hence Galatians 5:22: "but the fruit of the Spirit is charity, joy, and peace," etc. But you might ask: how can they be known? It must be said that scarcely can any hypocrite be so composed that something of malice does not appear either in word or in deed: Proverbs 27:19: "as in water the faces of those who look in shine back, so the hearts of men are manifest to the prudent." And Seneca: "no one can long bear a feigned mask." Now they are made manifest chiefly in two ways: in those things which must be done suddenly, since in those things which one does with deliberation he is on his guard; likewise in tribulations; Ecclesiasticus 6:8: "there is a friend for his own time, and he will not remain in the day of tribulation." Likewise they are made manifest when they cannot have what they wish, or when they have already obtained it — hence "power reveals the man." "Do men gather grapes from thorns?" By grapes, from which wine is made, is understood spiritual joy, because "wine gladdens the heart of man," Psalm 103:15. By figs is meant the sweetness of ecclesiastical peace, which is charity. These cannot be born from briers, that is, from sinners, because "thorns and briers it shall bring forth for you," Genesis 3:18. And he proves this by an example: "every good tree bears good fruits, but a bad tree bears bad fruits." From this the Manicheans assumed two natures, namely a good one and an evil one. But this is not true, because we see good fruit come from an evil creation, and the converse. Hence for this you should understand that the tree is the principle of the fruit. But the principle is twofold: a principle of nature, and a principle of moral conduct. The principle of nature is the soul, and whatever proceeds from it naturally is wholly good. But the principle of moral conduct is the will; therefore if the will is good, the work too is good, provided it has a good will together with a good intention — for if someone wished to steal in order to give alms, even though the will is good, the intention nonetheless is not right. But what will become of the bad tree? "Every tree which does not bear fruit will be cut down": because if it does not bear fruit, or if it fails to bear it when it could, it will be cut down; hence John 15:6: "if anyone does not remain in me, he shall be cast out as a branch, and shall wither, and they shall gather him and cast him into the fire, and he burns." Hence in Luke 13:7 it is said of the fig tree, which the lord commanded to be cut down and removed: "let the impious man be taken away, lest he see the glory of God." He concludes therefore: "by their fruits you shall know them." "Not everyone who says to me, Lord, Lord," etc. Having set forth the teaching, he shows that it must be observed, because nothing else suffices for salvation. And concerning the commandments, or the teaching of God, four things are necessary, or praiseworthy: that we confess with the mouth, that it be confirmed by miracles, that the word of God be heard, and that it be carried out in deed. Concerning the first, Romans 10:10: "with the heart one believes unto justice, but with the mouth confession is made unto salvation." Concerning the second, Mark, last chapter, 20: "the Lord cooperating, and confirming the word by the signs that followed." Likewise, that it be heard; John 8:47: "he who is of God hears the words of God." Likewise, fourth, it is required that one do it; James 1:22: "be doers of the word, and not hearers only." Hence he wishes to show that the three without the fourth do not profit; hence he says: "not everyone who says to me, Lord, Lord," etc. But this seems contrary to the Apostle, who says: "no one can say, Lord Jesus, except in the Holy Spirit." But whoever has the Holy Spirit enters into the kingdom of heaven. Augustine resolves this, saying that "to say" is spoken in many ways: commonly, and strictly, and properly. Strictly it is nothing other than to manifest affection and will; and it is in this sense that the Apostle says: "no one can say, Lord Jesus, except in the Holy Spirit," etc. And this is nothing other than to believe the Lord, and to obey him. Commonly, however, it means to proclaim in whatever way with the mouth; concerning which we have Jeremiah 26:13: "this people honors me with their lips, but their heart is far from me." Or it may be taken thus. "Not everyone who says to me, Lord, Lord," etc. He repeats this word, "Lord, Lord," to signify that confession is twofold, namely of voice and of praise, neither of which suffices by itself. Hence Isaiah 26:13: "this people honors me with their lips, but their heart is far from me." Who then shall enter? Not he who says "Lord, Lord," but he who has done the will of my Father, etc. John 3:13: "no one ascends into heaven, except he who descended from heaven," etc. Hence no one can ascend, unless he descends as Christ did, of whom it is said, John 6:38: "I descended from heaven, not to do my own will, but the will of him who sent me." Hence one must do the will of God; 1 Thessalonians 4:3: "for this is the will of God, your sanctification." Hence David said, Psalm 142:10: "teach me to do your will." And likewise, just as the Lord taught us to pray, "your will be done." But it must be noted that by his saying "kingdom," eternal reward is touched upon; hence he says "shall enter." For that kingdom consists in spiritual goods, not in exterior goods; therefore he says "shall enter." Hence Song of Songs 1:4: "the king brought me into his storerooms." Likewise he says "of heaven," because although someone here has riches, or honors, all this is for the sake of that kingdom. Hence the reward shall be among the lofty things. But someone might say that working miracles suffices for salvation. This he excludes, because "many will say to me on that day: Lord, Lord, have we not prophesied in your name?" etc. And he says "many," signifying those who withdraw from unity, because they are under multitude, for "the number of fools is infinite," Ecclesiastes 1:15. Likewise he brings this in for the understanding of what he had said, that "every tree which does not bear fruit will be cut down." And he had not said by whom; therefore he said "to me," as to the judge appointed, because "the Father has given all judgment to the Son," John 5:22. Likewise he says "on that day." "Day" names the term, but not according to the quality of time, because the day of judgment is sometimes called night, and sometimes it is called day, sometimes night, because it is uncertain when it will come. Hence below, 25:6: "at midnight a cry was made: behold, the bridegroom comes, go forth to meet him." The Apostle calls it "day," 1 Corinthians 4:3. And in Psalm 36:6: "and he will bring forth your justice as the light, and your judgment as the noonday." "Lord, Lord." He repeats it to signify greater confusion and fear; Wisdom 5:2: "for they shall be troubled with horrible fear." "Have we not cast out demons in your name?" This is supernatural power; Job 41:24: "for there is no power upon earth that can be compared to this," namely, to the power of the Devil. But then it is asked how those who cast out demons become reprobate. Chrysostom answers that these men are lying. Another answer is that at one time they were good, and worked miracles, and afterward became evil. But this cannot stand, because the Lord says, "I never knew you." In another way it must be said that they say "in your name," not in the name of the Holy Spirit; for some act in the power of the Holy Spirit, some not. For as we have it, Jeremiah 2:8, some prophesied in the name of Baal; likewise some act through magic arts. But it is asked how demons work miracles. I say that they cannot; but they do certain things which appear to be miracles, though they are not miracles. Those things are called miracles when the effects are evident but the causes are hidden. Hence there can be something wondrous to those who are less learned, which is not wondrous to the wise, as is clear in the case of an eclipse. Hence, since demons know natural things in a truer way, they can do things which seem to us to be miracles. Otherwise, according to Jerome: because, as he says, among the gifts of the Holy Spirit there are some which are given freely; charity alone is that which distinguishes between the sons of God and the sons of the Devil; 1 Corinthians 12:7: "to each one is given the manifestation of the Spirit for usefulness," or for the profit of his own goodness, or of the Church, so that the faith which he preaches may be made manifest. And thus too sometimes a prelate living wickedly can work miracles. And then "I will declare to them, that I never knew you," that is, I did not approve, not even when you were working miracles; 2 Timothy 2:19: "the Lord knows who are his." He says "I never knew you," when he says "depart from me," because you were never approved. "Everyone therefore who hears," etc. He shows that without works nothing suffices, not even the hearing of the word of God, because hearing is ordered to faith. Romans 10:17: "but faith is from hearing." For hearing does not suffice. And he shows this in two ways, for he sets forth, under a comparison, the outcome of him who hears and does, and of him who hears and does not do. And first he does three things: first he sets down the building; second, the assault, at "and the rain came down," etc.; third, the immutability, at "and it did not fall," etc. He says therefore that hearing does not suffice; for hearing is necessary — John 8:47: "he who is of God hears the words of God" — but it does not suffice; Romans 2:13: "for not the hearers of the law but the doers shall be justified." Likewise he says well, "these my words," because whatever pertains to salvation is contained there. Hence "he who hears these words, and does them, shall be likened to a wise man." And he does not say that he is wise, but that he "shall be likened." This comparison can be understood of a bodily builder, and thus the letter is plain. Or it can be understood spiritually, and thus this man is Christ. Ecclesiastes 7:29: "one man out of a thousand I have found." The house of Christ is the Church, for he knows how it must be built. Hence concerning him, Proverbs 9:1: "wisdom has built herself a house." And Proverbs 14:1: "a wise woman builds her house." "Upon the rock"; 1 Corinthians 10:1: "and the rock was Christ." Hence Christ builds upon himself, for he himself is the foundation; hence 1 Corinthians 3:11: "no other foundation can anyone lay besides that which has been laid, which is Christ Jesus." For this is the foundation of eternal truth. And this is altogether immovable; Psalm 124:4: "they who trust in the Lord are like Mount Sion." There follows the assault upon this house: "and the rain came down." By rain is understood teaching, and there is good rain, and bad rain. The rain, therefore, which rushes in, is bad teaching; Genesis 19:24: "the Lord rained upon Sodom sulphur and fire." Likewise "rivers" are good, and not good; Isaiah 18:2: "the rivers have wasted his land"; and by this are signified the wise who consider themselves to be wise. These rivers are generated from the rains. By "winds" are meant demons. Hence in the canonical epistle of Jude, verse 12: "clouds without water, which are carried about by winds," etc. "And they rushed against the house," that is, against the Church, "and it did not fall." "For its cords shall not be broken forever," Isaiah 33:20. And why? "It was founded upon the rock," that is, upon Christ. Next he sets forth the comparison, setting down the outcome of him who hears and does not do; and concerning this he first sets down the building; second, the assault, at "and the rain came down," etc.; third, the ruin, at "and it fell," etc. He says: "and everyone who hears these my words, and does not do them, shall be like a foolish man," who has fallen from the light of wisdom. Hence Ecclesiastes 4:13: "better is a wise servant than an old and foolish king." Likewise the fool is the Devil. The house which he builds is the congregation of the unfaithful; hence Psalm 73:30: "the earth is filled with houses of iniquity." And this man builds "upon sand." By sand are meant the unfaithful, who are unfruitful. Likewise, on account of their great number: for "the number of fools is infinite," Ecclesiastes 1:15. Likewise sand does not cohere, so these men are always at strife. He founds, therefore, upon sand, that is, upon an end which is, as it were, a foundation, namely he fixes his intention upon a temporal good. "The rain came down," that is, bad teaching came; "the rivers came," that is, false teachers; "the winds blew," that is, angels — Psalm 103:4: "who makes his angels spirits." "And they rushed against that house, and it fell." Apocalypse 14:8: "fallen, fallen is Babylon," namely through preaching. "And great was its fall." If we wish to adapt the comparison, it must be said thus, that a man ought to build as Christ built. And this the Apostle teaches, 1 Corinthians 3:10: "let each one see how he builds upon it." For one man builds a dwelling place of God; another, on the contrary, as below is stated, and as we have it in 1 Corinthians 3:12, some build upon stubble. For the foundation is that upon which someone places his intention. For some hear in order to know, and these build upon the intellect, and this is building upon sand; hence James 1:23: "he who hears, and does not do, is like a man beholding the face of his birth in a mirror." Hence they build upon what is changeable. But another hears in order to do and to love, and this man builds upon the rock, because upon what is firm and stable; Proverbs 22:6: "a young man according to his way, even when he is old, will not depart from it." For this foundation rests upon charity. The Apostle, Romans 8:35: "who shall separate us from the charity of Christ?" But here it can be asked why the foundation which is in the intellect is unstable and not firm, while that which is in the affection is firm. The reason is that the intellect deals with universals, for it cannot know many things except in a universal way; therefore, wandering about the universal, it has no stability; but operations and affections concern particulars, and concern a good habit; therefore if temptation comes, one clings to that to which he is accustomed, namely to a good operation, and so he resists. But then it is asked what he means by "rain." It must be said, then, that the Devil never tempts first in greater things, but first in lesser things, and then proceeds to greater ones. Hence by "rain" is meant a depraved thought. He tempts, therefore, in a depraved thought, and if one consents, he then tempts him in something greater, and thus it is afterward increased. And from these come the "rivers," and afterward he rushes in with all his strength, and the man necessarily falls; Ecclesiasticus 19:1: "he who despises small things shall fall little by little." Or thus: "rain" is the temptation of the flesh; "rivers," the temptation of the world; "winds," the temptation of the Devil. Or, according to Augustine, "rain" is superstitious teaching, clinging to which one falls most gravely, and this is made a great fall; but it is not great when one merely stumbles and does not fall, because when temptation occurs, he fears and grieves. But some fall entirely; Psalm 136:7: "raze it, raze it, even to its foundation." Or it is called "a great fall" because the heart is impenitent; Job 21:13: "they spend their days in good things, and in a moment they go down to hell." "And it came to pass, when Jesus had finished these words, the crowds were astonished." The effect is set down. For there was a threefold manner of men who followed the Lord Jesus. Some indeed were astonished and were scandalized, as the Pharisees, concerning whom see below, chapter 15. Some were astonished, but were not scandalized, as the crowds. Some indeed, as the perfect, were not astonished at all. But it must be asked concerning this, why he says "the crowds," since the crowds were not there. And it can be said that the sermon was addressed both to the crowds and to the disciples; but on the mountain, beneath the summit of the mountain, there was a certain plain. The disciples, therefore, were on the summit with Christ, but the crowds were on the plain. Or it can be said that it was addressed first to the disciples, and afterward to the crowds. Or it can be said: crowds of disciples followed him. But what was the reason for their astonishment? Because "he was teaching them as one having power." Hence in him is fulfilled what is said, Ecclesiastes 8:4: "his word is full of power." Hence, as "one having power," because he spoke as the Lord, or as a lawgiver. Or, as "having power," with the power of penetrating the heart. Hence it is said, Psalm 67:34: "he will give to his voice the voice of power." Or with the power of working miracles, because what he said, he confirmed by miracles. Augustine says that all the things which are said in this sermon must be reduced to the seven gifts, and to the beatitudes, because that which is first said, "you shall not kill," pertains to the gift of fear, and to the beatitude of poverty. That which follows next, "be agreeable with your adversary," pertains to the gift of piety, through which meekness is fulfilled. That, "you shall not commit adultery," etc., pertains to the gift of knowledge, through which the beatitude of mourning is fulfilled. That concerning enduring wrongs pertains to the gift of fortitude, by which is fulfilled also the beatitude of those who are blessed who hunger and thirst for justice, etc. That which is said, "love your enemies," pertains to the gift of counsel, by which the beatitude of mercy is fulfilled. And through that which follows in chapter 6, concerning not having anxiety, up to "enter through the narrow gate," he intends to cleanse the heart; hence it pertains to the gift of understanding, and to the beatitude which is purity of heart; hence, "blessed are the pure in heart, for they shall see God." But whatever follows pertains to the gift of wisdom.”

“We have here a caution against false prophets, to take heed that we be not deceived and imposed upon by them. Prophets are properly such as foretel things to come; there are some mentioned in the Old Testament, who pretended to that without warrant, and the event disproved their pretensions, as Zedekiah, Kg1 22:11, and another Zedekiah, Jer 29:21. But prophets did also teach the people their duty, so that false prophets here are false teachers. Christ being a Prophet and a Teacher come from God, and designing to send abroad teachers under him, gives warning to all to take heed of counterfeits, who, instead of healing souls with wholesome doctrine, as they pretend, would poison them. They are false teachers and false prophets, 1. Who produce false commissions, who pretend to have immediate warrant and direction from God to set up for prophets, and to be divinely inspired, when they are not so. Though their doctrine may be true, we are to beware of them as false prophets. False apostles are those who say they are apostles, and are not (Rev 2:2); such are false prophets. "Take heed of those who pretend to revelation, and admit them not without sufficient proof, lest that one absurdity being admitted, a thousand follow." 2. Who preach false doctrine in those things that are essential to religion; who teach that which is contrary to the truth as it is in Jesus, to the truth which is accordingly to godliness. The former seems to be the proper notion of pseudo-propheta, a false or pretending prophet, but commonly the latter falls in with it; for who would hang out false colours, but with design, under pretence of them, the more successfully to attack the truth. "Well, beware of them, suspect them, try them, and when you have discovered their falsehood, avoid them, have nothing to do with them. Stand upon your guard against this temptation, which commonly attends the days of reformation, and the breakings out of divine light in more than ordinary strength and splendour." When God's work is revived, Satan and his agents are most busy. Here is, I. A good reason for this caution, Beware of them, for they are wolves in sheep's clothing, Mat 7:15. 1. We have need to be very cautious, because their pretences are very fair and plausible, and such as will deceive us, if we be not upon our guard. They come in sheep's clothing, in the habit of prophets, which was plain and coarse, and unwrought; they wear a rough garment to deceive, Zac 13:4. Elijah's mantle the Septuagint calls hē mēlotē - a sheep-skin mantle. We must take heed of being imposed upon by men's dress and garb, as by that of the scribes, who desire to walk in long robes, Luk 20:46. Or it may be taken figuratively; they pretend to be sheep, and outwardly appear so innocent, harmless, meek, useful, and all that is good, as to be excelled by none; they feign themselves to be just men, and for the sake of their clothing are admitted among the sheep, which gives them an opportunity of doing them a mischief ere they are aware. They and their errors are gilded with the specious pretences of sanctity and devotion. Satan turns himself into an angel of light, Co2 11:13, Co2 11:14. The enemy has horns like a lamb (Rev 13:11); faces of men, Rev 9:7, Rev 9:8. Seducers in language and carriage are soft as wool, Rom 16:18; Isa 30:10. 2. Because under these pretensions their designs are very malicious and mischievous; inwardly they are ravening wolves. Every hypocrite is a goat in sheep's clothing; not only not a sheep, but the worst enemy the sheep has, that comes not but to tear and devour, to scatter the sheep (Joh 10:12), to drive them from God, and from one another, into crooked paths. Those that would cheat us of any truth, and possess us with error, whatever they pretend, design mischief to our souls. Paul calls them grievous wolves, Act 20:29. They raven for themselves, serve their own belly (Rom 16:18), make a prey of you, make a gain of you. Now since it is so easy a thing, and withal so dangerous, to be cheated, Beware of false prophets. II. Here is a good rule to go by in this caution; we must prove all things (Th1 5:21), try the spirits (Jo1 4:1), and here we have a touchstone; ye shall know them by their fruits, Mat 7:16-20. Observe, 1. The illustration of this comparison, of the fruit's being the discovery of the tree. You cannot always distinguish them by their bark and leaves, nor by the spreading of their boughs, but by their fruits ye shall know them. The fruit is according to the tree. Men may, in their professions, put a force upon their nature, and contradict their inward principles, but the stream and bent of their practices will agree with them. Christ insists upon this, the agreeableness between the fruit and the tree, which is such as that, (1.) If you know what the tree is, you may know what fruit to expect. Never look to gather grapes from thorns, nor figs from thistles; it is not in their nature to produce such fruits. An apple may be stuck, or a bunch of grapes may hang, upon a thorn; so may a good truth, a good word or action, be found in a bad man, but you may be sure it never grew there. Note, [1.] Corrupt, vicious, unsanctified hearts are like thorns and thistles, which came in with sin, are worthless, vexing, and for the fire at last. [2.] Good works are good fruit, like grapes and figs, pleasing to God and profitable to men. [3.] This good fruit is never to be expected from bad men, and more than a clean thing out of an unclean: they want an influencing acceptable principle. Out of an evil treasure will be brought forth evil things. (2.) On the other hand, if you know what the fruit is, you may, by that, perceive what the tree is. A good tree cannot bring forth evil fruit; and a corrupt tree cannot bring forth good fruit, nay, it cannot but bring forth evil fruit. But then that must be reckoned the fruit of the tree which it brings forth naturally and which is its genuine product - which it brings forth plentifully and constantly and which is its usual product. Men are known, not by particular acts, but by the course and tenour of their conversation, and by the more frequent acts, especially those that appear to be free, and most their own, and least under the influence of external motives and inducements. 2. The application of this to the false prophets. (1.) By way of terror and threatening (Mat 7:19); Every tree that brings not forth good fruit is hewn down. This very saying John the Baptist had used, Mat 3:10. Christ could have spoken the same sense in other words; could have altered it, or given it a new turn; but he thought it no disparagement to him to say the same that John had said before him; let not ministers be ambitious of coining new expressions, nor people's ears itch for novelties; to write and speak the same things must not be grievous, for it is safe. Here is, [1.] The description of barren trees; they are trees that do not bring forth good fruit; though there be fruit, if it be not good fruit (though that be done, which for the matter of it is good, if it be not done well, in a right manner, and for a right end), the tree is accounted barren. [2.] The doom of barren trees; they are, that is, certainly they shall be, hewn down, and cast into the fire; God will deal with them as men use to deal with dry trees that cumber the ground: he will mark them by some signal tokens of his displeasure, he will bark them by stripping them of their parts and gifts, and will cut them down by death, and cast them into the fire of hell, a fire blown with the bellows of God's wrath, and fed with the wood of barren trees. Compare this with Eze 31:12, Eze 31:13; Dan 4:14; Joh 15:6. (2.) By way of trial; By their fruits ye shall know them. [1.] By the fruits of their persons, their words and actions, and the course of their conversation. If you would know whether they be right or not, observe how they live; their works will testify for them or against them. The scribes and Pharisees sat in Moses's chair, and taught the law, but they were proud, and covetous, and false, and oppressive, and therefore Christ warned him disciples to beware of them and of their leaven, Mar 12:38. If men pretend to be prophets and are immoral, that disproves their pretensions; those are no true friends to the cross of Christ, whatever they profess, whose God is their belly, and whose mind earthly things, Phi 3:18, Phi 3:19. Those are not taught nor sent of the holy God, whose lives evidence that they are led by the unclean spirit. God puts the treasure into earthen vessels, but not into such corrupt vessels: they may declare God's statutes, but what have they to do to declare them? [2.] By the fruits of their doctrine; their fruits as prophets: not that this is the only way, but it is one way, of trying doctrines, whether they be of God or not. What do they tend to do? What affections and practices will they lead those into, that embrace them? If the doctrine be of God, it will tend to promote serious piety, humility, charity, holiness, and love, with other Christian graces; but if, on the contrary, the doctrines these prophets preach have a manifest tendency to make people proud, worldly, and contentious, to make them loose and careless in their conversations, unjust or uncharitable, factious or disturbers of the public peace; if it indulge carnal liberty, and take people off from governing themselves and their families by the strict rules of the narrow way, we may conclude, that this persuasion comes not of him that calleth us, Gal 5:8. This wisdom is from above, Jam 3:15. Faith and a good conscience are held together, Ti1 1:19; Ti1 3:9. Note, Doctrines of doubtful disputation must be tried by graces and duties of confessed certainty: those opinions come not from God that lead to sin: but if we cannot know them by their fruits, we must have recourse to the great touchstone, to the law, and to the testimony; do they speak according to that rule?”

“Ye shall know them by their fruits,.... By "fruits" are meant, not so much their external works in life and conversation; for a false prophet may so behave, as not to be discovered thereby. So the Pharisees were outwardly righteous before men; and false teachers among Christians may have the form of godliness, and keep it up, though they are strangers to, and even deny the power of it: but their doctrines are here meant, and the effects of them. When doctrines are contrary to the perfections of God, repugnant to the Scriptures of truth, tend to depreciate the person and offices, blood, righteousness, and sacrifice of Christ, to lessen the glory of God's grace, to exalt the creature, and to fill men's minds with notions of the purity, self-sufficiency, and ability of human nature; when they are calculated to feed the pride and vanity of men, to get money, and gain applause, to serve their own interests, and gratify men's lusts and passions, they may be easily discerned who they are, and from whence they come. The Jews have a proverb pretty much like this (u), , "a gourd is known by its branches". The gloss upon it is, "it is, as if it was said, from the time it buds forth, and goes out of the branch, it is known whether it is good or not;'' i.e. the goodness of the gourd is known by the fruit its branches bear. So a good preacher is known by the good doctrine he brings, and a bad one, by his unsound doctrine. Christ is not speaking of these false prophets, as men, or as private professors of religion, but as prophets, or teachers. "Do men gather grapes of thorns, or figs of thistles?" Grapes and figs were common fruit; there was great plenty of them in Judea; we often read of the "gathering" of them. It is a matter in dispute with the doctors (w), "if a man intends , "to gather figs, and he gathers grapes", black ones, and he gathers white ones, white ones, and he gathers black ones, whether he is guilty of a sin offering or not.'' One says he is, another says he is not. These words of Christ put me in mind of another passage, which seems to speak of grapes of thorns (x); "he that marries his daughter to a scholar, it is like to grapes of the vine, with grapes of the vine, a thing beautiful and acceptable; but he that marries his daughter to a plebeian, it is like to grapes of the vine, "with grapes of the thorn", a thing ugly, and unacceptable.'' Though in the last sentence, must be taken for berries which grow on some thorn bushes, and not what are properly grapes; for grapes do not grow upon, and are not to be gathered from thorns, and bramble bushes. The meaning of our Lord is, that from the false doctrines of men comes no good fruit of faith, holiness, joy, peace, and comfort. Their doctrines are like "thorns", which prick and pierce, give pain and uneasiness; and, like "thistles", choke, and are unprofitable, afford no solid food and nourishment; yea, their words eat as do a canker, are contrary to vital religion and powerful godliness. This sense I prefer; because, on the one hand, it is possible for a false teacher to do works, which may be externally good; though indeed no good works, properly speaking, can be performed by an unregenerate man, because he has neither good principles to act from, nor good ends in view: and, on the other hand, a man who is destitute of the grace of God, and lives ill, may yet have right notions of the Gospel, though he has no experimental knowledge and relish of it; but where false doctrines are imbibed, and propagated, no good fruit can follow upon it. (u) T. Bab. Beracot, fol. 48. 1. (w) T. Bab. Ceritot, fol. 19. 1, 2. & 20. 1. (x) T. Bab. Pesachim, fol. 49. 1.”

“In the clothing of sheep. Beware of hypocrites, with their outward appearance of sanctity, and sound doctrine — by their fruits you shall know them. Such hypocrites can scarcely ever continue constant in the practice of what is good. (Witham) — Heretics usually affect an extraordinary appearance of zeal and holiness, calling themselves evangelical preachers and teachers of the gospel, as if that Church which preceded them, and which descends by an uninterrupted succession from the apostles, did not teach the pure gospel of Christ. (Haydock) — Beware of false prophets, or heretics. They are far more dangerous than the Jews, who being rejected by the apostles, are also avoided by Christians, but these having the appearance of Christianity, having churches, sacraments, &c. &c. deceive many. These are the rapacious wolves, of whom St. Paul speaks, Acts xx. (St. Chrysostom, hom. xix.) Origen styles them, the gates of death, and the path to hell. (Com. in Job. lib. i. Tom. 2.)”

“Beware--But beware. of false prophets--that is, of teachers coming as authorized expounders of the mind of God and guides to heaven. (See Act 20:29-30; Pe2 2:1-2). which come to you in sheep's clothing--with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted--precisely what the old prophets did (Eze 13:1-10, Eze 13:22). but inwardly they are ravening wolves--bent on devouring the flock for their own ends (Co2 11:2-3, Co2 11:13-15).”