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.
Jesus teaches us to know the effectiveness of prayer through what might seem an unusual comparison, or parable. The suggestion is that a person asking his friend for bread will be given that bread not because of friendship, but because of his insistence and persistency in knocking and asking for the bread. This might seem to us an unusual way of considering God’s response to our prayers [ … ]
No matter how great the world’s lies may be, we are assured by Jesus, truth will triumph. For this reason, these verses of the Gospel of Matthew teach us, we need not be afraid, though the going can get very rough indeed, and our Christian faith will be tested, our love always coerced to turn into the opposite of love, and so we need always the more love to counter this threat [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
