Christian Art | Beware False Prophets
Matthew 7: 15-20 – Week 12 Ordinary Time, Wednesday (King James Audio Bible KJV, Spoken Word)
15 ¶ Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.
16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Wherefore by their fruits ye shall know them.
Today’s Bible reading, as yesterday’s, asks us what we bring to other people – how we genuinely give, without masquerading our own needs and unresolved issues as a gift.
There is a beautiful lesson in love, which is to test ourselves when we are offering gifts of love to our beloved/s, and this is by imagining that we actually don’t know the person or people to whom we are giving. This way, we can make sure that what we are doing is giving, rather than making an investment and expecting something in return.
This is a lesson in purity of intentions. Jesus asks us to think: do we ever appear in sheep’s clothing to others, when really what we are bringing is emotional hunger.
In other words, are we the good tree, bringing forth good fruit, or are we far from selflessly giving, instead being emotional vampires – or ravening wolves?
A prayer: may we recollect ourselves when we do experience emotional needs, such that we honestly ask for the friendship, love and support that we need. May we always take care of other people while we care for ourselves and hope to be cared for too.
Let us bring forth good fruit, giving always, even as we receive.
It is he who keeps faith for ever,
who is just to those who are oppressed.
It is he who gives bread to the hungry,
the Lord, who sets prisoners free. (Psalm 145/146)
Concluding Prayer
Remember, Lord, your solemn covenant,
renewed and consecrated by the blood of the Lamb,
so that your people may obtain forgiveness for their sins,
and a continued growth in grace.
We make our prayer through our Lord.
King James Audio Bible | Endnotes
Beware False Prophets
The words of Jesus in Matthew 7:15-20 are a warning to all who seek spiritual guidance and truth. In these verses, Jesus warns his followers to ‘beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves’ (Matthew 7:15, KJV). The imagery here is striking: false prophets may appear outwardly harmless, even gentle like sheep, but inwardly they are predatory and dangerous like wolves.
The Bible is full of warnings about false prophets, from the Old Testament to the New. In Deuteronomy 18:20-22, God commands his people to test any supposed prophet to ensure that they are truly speaking on God’s behalf: ‘But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.’ (Deuteronomy 18:20, KJV) Similarly, in Jeremiah 23:16, God condemns false prophets who speak lies in his name: ‘Thus saith the LORD of hosts, Hearken not unto the words of the prophets that prophesy unto you: they make you vain: they speak a vision of their own heart, and not out of the mouth of the LORD.’ (Jeremiah 23:16, KJV)
False prophets have always been a danger to God’s people, and this danger continues to this day. Throughout history, many religious leaders have led people astray with false teachings and false prophecies. In the early Christian church, for example, there were many false teachers who preached a distorted version of the gospel. The apostle Saint Paul warned the Galatians about such teachers, saying: ‘I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.’ (Galatians 1:6-7, KJV)
In the Catholic tradition, false prophets have often been associated with heresy, which is any teaching that contradicts the official doctrines of the church. In the Middle Ages, for example, the Church faced a number of heretical movements, such as the Cathars, the Waldensians, and the Hussites. These movements all claimed to be based on a purer form of Christianity, but they were condemned by the Church as heretical and their leaders were often persecuted or even executed.
In the Protestant tradition, false prophets have often been associated with charismatic leaders who claim to have direct access to God or special spiritual gifts. Throughout the history of Protestantism, there have been many such leaders, some of whom have led their followers into dangerous and destructive behavior. In the 19th Century, for example, the American religious leader William Miller predicted that the world would end in 1843 or 1844, and his followers sold their possessions and gathered in anticipation of the apocalypse. When the predicted date came and went without incident, many of Miller’s followers were disillusioned and some even committed suicide.
So how can we recognize false prophets and avoid their teachings? Jesus gives us a simple test: ‘Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?’ (Matthew 7:16, KJV) In other words, we can judge a teacher by the results of their teachings. If their teachings lead to good fruit, such as love, joy, peace, and other fruits of the Spirit (see Galatians 5:22-23), then we can be confident that their teaching is true. If, on the other hand, their teachings lead to bad fruit, such as hatred, division, and harm to others, then we can be sure that they are false prophets.
This principle of judging a teacher by their fruits has been echoed by many religious authorities throughout history. Saint Augustine, the great theologian of the early Christian church, wrote: ‘For if the teaching be not good, neither will the works be good. For neither doth a good tree bear evil fruit, nor an evil tree good fruit.’ (Commentary On John, 15:5) Similarly, Martin Luther, founder of the Protestant Reformation, wrote: ‘The fruit of a tree shows what kind of tree it is. So the fruits of doctrine show what kind of doctrine it is.’ (Luther’s Works, Vol. 39, p. 84)
Another way to recognize false prophets is to test their teachings against the Bible itself. In Acts 17:11, for example, the Bereans are praised for examining the teachings of the apostle Paul against the Scriptures: ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.’ (Acts 17:11, KJV) The Bible is the authority for Christians, and teaching that definitively contradicts the Bible as a whole should be rejected.
Finally, we can avoid false prophets by relying on the guidance of the Holy Spirit. In John 16:13, Jesus promises his disciples that the Spirit of truth will guide them into all truth: ‘Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.’ (John 16:13, KJV) As Christians, we have access to the Holy Spirit through prayer and meditation, and we can trust in his guidance to help us discern the truth from falsehood.
This passage from Saint Irenaeus’ Against the Heresies provides a foundational second-century witness to the Church’s understanding of Pentecost, the role of the Holy Spirit, and the renewal of humanity through divine grace. Writing in a time when the Church faced doctrinal challenges—particularly from Gnostic sects that denied the goodness of creation—Irenaeus offers a vision of salvation that is incarnational, communal, and cosmic in scope [ … ]
John 4:13-14 (KJV) ‘Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Introduction to the Life of Saint Bernadette Saint Bernadette Soubirous, a humble peasant girl from Lourdes, France, lived her life of faith, humility, and divine grace. Born on January 7, 1844, in the small town of Lourdes, Bernadette was the eldest of nine children in a poor and struggling family. Her father, François Soubirous, was a miller, and her mother, Louise, a laundress. The family lived in a former prison cell known as the Cachot, a damp and cramped space, according to their dire financial situation. Despite their poverty, the Soubirous family was deeply rooted in their Christian faith, a foundation that would profoundly shape Bernadette’s life and spiritual journey. Bernadette’s early years were marked by significant health challenges. She suffered from asthma and other respiratory ailments, which often left her weak and unable to attend school regularly. This lack of formal education meant that Bernadette struggled with reading and writing, and her understanding of Christian doctrine was limited. Nevertheless, she possessed a remarkable simplicity and purity of heart, qualities that would make her an ideal recipient of divine revelations. Bernadette’s life changed irrevocably on February 11, 1858, when she experienced the first of eighteen apparitions of the Blessed Virgin Mary at the grotto of Massabielle. On that cold winter day, Bernadette, her sister Toinette, and a friend were gathering firewood near the grotto when she heard a rustling sound and saw a beautiful lady dressed in white with a blue sash, holding a rosary. The lady, who later identified herself as the Immaculate Conception, appeared to Bernadette over the course of several months, delivering messages of penance, prayer, and the need for a chapel to be built at the site. Despite initial skepticism from her family and the local authorities, Bernadette remained steadfast in her account of the apparitions, enduring intense scrutiny and even ridicule. The apparitions drew enormous attention. Soon, people from all over France and beyond began to visit Lourdes, hoping to witness a miracle. One of the most significant messages conveyed by the Virgin Mary to Bernadette was the instruction to dig in the ground near the grotto, which led to the discovery of a spring. This spring, believed to have healing properties, became the focal point of the pilgrimage to Lourdes. Many miraculous healings have been attributed to the waters of Lourdes, reinforcing the belief in Bernadette’s visions and the sanctity of the site. As the apparitions concluded, Bernadette’s life took a different turn. In 1866, she joined the Sisters of Charity in Nevers, taking the name Sister Marie-Bernard. Her time in the convent was marked by continued poor health and humility, as she carried out menial tasks and lived a life of quiet service. Despite her physical suffering, Bernadette remained devout and accepted her hardships with grace, often repeating the phrase, “I am happier here in my little corner of the convent.” Her unwavering faith and dedication to her religious duties exemplified the depth of her spiritual commitment. Bernadette Soubirous passed away on April 16, 1879, at the age of 35, after a prolonged battle with tuberculosis. Her legacy, however, endured far beyond her earthly life. In 1933, she was canonized as a saint by Pope Pius XI, recognized for her humility, faith, and the miraculous events associated with her life. Today, millions of pilgrims flock to Lourdes each year, seeking spiritual renewal and physical healing at the site of her visions. Saint Bernadette’s life continues to inspire countless individuals around the world, reminding us of the power of faith, the virtue of humility, and the enduring presence of divine grace in our lives. To Visit Lourdes Visiting Lourdes, in the picturesque foothills of the Pyrenees in southwestern France, is an experience that transcends the physical journey, drawing pilgrims into a profound spiritual adventure. The small town, known for the Marian apparitions witnessed by Saint Bernadette Soubirous in 1858, has become one of the world’s most revered pilgrimage sites. As we approach the Sanctuary of Our Lady of Lourdes, the atmosphere is imbued with a palpable sense of reverence and anticipation. The grand basilicas, the tranquil Grotto of Massabielle and the gently flowing waters of the miraculous spring together create a sacred environment that invites reflection, prayer, and a deep connection with the divine. The focal point of any visit to Lourdes is the Grotto, where Bernadette experienced the apparitions of the Blessed Virgin Mary. Here, pilgrims can touch the rock face, light candles, and drink or bathe in the spring’s water, believed to possess healing properties. The profound silence and sense of sacredness at the Grotto allow visitors to contemplate their faith, seek solace and find spiritual renewal. The Rosary Basilica, with its mosaics, and the Basilica of the Immaculate Conception, perched above the Grotto, offer spaces for communal worship and personal meditation. The nightly candlelight processions, where pilgrims from around the globe unite in prayer and song, highlight the universal bond of faith and hope that Lourdes represents. Beyond its physical beauty and historical significance, visiting Lourdes offers a deeply personal and transformative experience. Pilgrims often arrive burdened with ailments, grief, or spiritual crises, seeking comfort and miracles. The stories of healing and faith that emerge from Lourdes are testimonies to the enduring power of belief and the intercession of the Blessed Virgin Mary. The communal aspect of the pilgrimage—sharing meals, prayers, and stories with fellow believers—fosters a sense of solidarity and mutual support. For many, the visit to Lourdes is a journey of healing, not only of the body but also of the soul, providing a renewed sense of purpose, peace, and spiritual clarity that lingers long after returning home. Prayer With Saint Bernadette Prayer for Intercession Dear […]
Dylan Thomas’s Fern Hill is among the most charged and evocative meditations on childhood in modern poetry. Written in Thomas’s lyrical style, the poem expresses such joy and wonder associated with youth, only to reveal—gradually and with emotion—the passage of time. Fern Hill is not just a nostalgic recollection of a personal past; it is an elegy for innocence and inevitable transition from youthful bliss to sobering awareness of mortality, which nonetheless affirms an immortality of the childhood experience, which continues to sing through the very act of reading the poem [ … ]
