Thomas Aquinas Commentary Matthew 7:15-29

"Beware of false prophets, who come to you in sheep`s clothing, but inwardly are ravening wolves. By their fruits ye shall know them. Do [men] gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and if fell not: for it was founded upon the rock. And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof. And it came to pass, when Jesus had finished these words, the multitudes were astonished at his teaching: for he taught them as [one] having authority, and not as their scribes." — Matthew 7:15-29 (ASV)

He gives precautions concerning those against whom one should be on guard. Now, they are described by their profession as prophets.

But one might ask which prophets He is speaking about, because the Law and the prophets were until John; hence, at that time there were no prophets in relation to Christ, because they ended in Him.

Therefore, it should be said that the prophets are the teachers in the Church and the prelates.

But what does He mean when He says, False? They are called false who are not sent. About such men it is said, I did not send prophets, yet they ran (Jeremiah 23:21). Likewise, they are called false who speak a lie; hence, The prophets prophesied in Baal (Jeremiah 2:8). In this way, there were also many false prophets in the nation, just as there will also be lying teachers among us.

Beware, that is, be attentively on guard, because they are hidden, and one must be on guard against their snares. Therefore, their malice is hidden inwardly. He says, therefore, who come to you in the clothing of sheep, etc. The sheep are the faithful: We are his people and the sheep of his pasture (Psalms 99:3). Now, their clothing is the fasting and almsgiving by which they cover themselves: Having an appearance indeed of godliness but denying the power thereof (2 Timothy 3:5).

But it should be known that even if wolves cover themselves with sheepskins, a sheep does not discard its skin because of this. Although these evil men may cover themselves in this way, good people nevertheless profit greatly from doing such works. But inwardly they are ravening wolves. This is principally explained as concerning heretics and, consequently, bad prelates.

Hence, it is said concerning the passage, I am the good shepherd (John 10:11): “Someone is said to be a pastor, who governs and who rules; and someone is said to be a wolf, who intends destruction; and someone is said to be a mercenary, who seeks his own profit. Hence, a pastor is to be loved, a wolf fled, and a mercenary tolerated.” Therefore, what is said, that inwardly they are ravening wolves, is understood of those who intend to pervert the people, and so are to be called wolves.

Likewise, they are called mercenaries—namely, bad Christians who scatter the flock by their bad example and lead a bad life. As far as their effect is concerned, they behave like a wolf: I know that after my departure ravening wolves will enter in among you, not sparing the flock, etc. (Acts 20:29). And He says, Inwardly, because they have the evil intention of killing the people. By their fruits you shall know them, etc. By their fruits, that is, by their actions.

But this seems to be contradictory, because they have the clothing of sheep, and clothing represents works. Chrysostom says: “The fruit is the confession of faith.” Hence, if one confesses the faith, he is not a heretic. For the fruit of the light is in all goodness and justice and truth, etc. (Ephesians 5:9). If, however, this is explained in terms of dissemblers, then it is explained in this way: that by “clothing,” exterior works are signified. Therefore, But the fruit of the Spirit is, charity, joy, peace, etc. (Galatians 5:22).

But you will ask: How can they be known? It should be said that a hypocrite can scarcely be so composed that some of his malice does not appear, 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 (Proverbs 27:19). And Seneca says: “No one can maintain a fictitious personality for a long time.”

Now, they are especially manifested in two ways. This happens in things that must be done suddenly, because when someone acts with deliberation, they are careful about themselves. Likewise, they are manifested in tribulations: There is a friend for his own occasion, and he will not abide in the day of thy trouble . Moreover, they are manifested when they cannot get what they want, or when they have already gotten what they want. Hence, authority reveals the man.

Do men gather grapes of thorns, or figs of thistles? By grapes, from which wine is made, spiritual joy is understood, because, Wine may cheer the heart of man (Psalms 103:15). By figs, the sweetness of ecclesiastical peace is understood, which is charity. These cannot spring forth from thistles, that is to say, from sinners, because, Thorns and thistles shall it bring forth to thee (Genesis 3:18).

And He proves this by an example: Every good tree bringeth forth good fruit, and the evil tree bringeth forth evil fruit. From this passage the Manichaeans assumed there to be two natures, namely, the good and the bad. But this is not true, because we see good fruit from a bad creature, and conversely, bad fruit from a good creature. Therefore, in regard to this you should understand that a tree is the origin of the fruit.

But an origin is twofold: the origin of nature, and the origin of behavior. The origin of nature is the soul, and whatever naturally proceeds from there is something entirely good. The origin of behavior, however, is the will. For that reason, if the will is good, the deed will also be good, since one has a good will with a good intention; because if one wants to steal to give alms, even if the will is good, the intention is still not upright.

But what will become of the bad tree? Every tree that bringeth not forth fruit, shall be cut down. This is because if it does not bring forth fruit, or if it fails to produce when it can, it shall be cut down. Therefore, If any one abide not in me, he shall be cast forth as a branch and shall wither: and they shall gather him up and cast him into the fire: and he burneth (John 15:6). Hence, in Luke 13:7, it is said concerning the fig tree that the Lord commanded it to be cut down and taken away: Let the wicked be taken away, that he should not behold the glory of God. He concludes: Wherefore by their fruits you shall know them.

Not everyone that saith to me, Lord, Lord, etc. Having set forth the doctrine, He shows that one must observe it, because nothing else suffices for salvation. And about the commandments, or the doctrine of God, four things are necessary or praiseworthy:

1. That we confess it with the mouth.
2. That it be confirmed by miracles.
3. Moreover, that the Word of God be heard.
4. And that it be carried out in deed.

Concerning the first, it is written: With the heart, we believe unto justice: but, with the mouth, confession is made unto salvation (Romans 10:10). Concerning the second, it is written: The Lord working withal, and confirming the word with signs that followed (Mark 16:20). Likewise, concerning the third point, that it be heard: He that is of God heareth the words of God (John 8:47). Likewise, fourthly, it is required that one do what is taught: Be ye doers of the word and not hearers only (James 1:22). Therefore, He wishes to show that three things without the fourth do not profit; therefore, He says: Not everyone that saith to me, Lord, Lord, etc.

But this seems to be contrary to what the Apostle says: No man can say The Lord Jesus, but by the Holy Ghost (1 Corinthians 12:3). But he who has the Holy Ghost enters the kingdom of heaven.

Augustine resolves that objection, saying that ‘to say’ is used in various ways: commonly, strictly, and properly. Now, ‘to say,’ strictly speaking, is nothing other than to show one’s desire and will; and so it is said by the Apostle: No man can say The Lord Jesus, but by the Holy Ghost, etc. (1 Corinthians 12:3, as cited above). And this is nothing other than to believe and obey the Lord. Likewise, the word ‘say’ is used commonly, that is, to declare with the mouth in any way whatsoever; concerning which it is said: This people honors me with their lips, but their heart is far from me (Isaiah 29:13).

Or it is like this: Not everyone that saith to me, Lord, Lord, etc. He repeats this word, Lord, Lord, to signify that confession is twofold: of the voice and of praise, neither of which suffices. For that reason it is written: This people honors me with their lips, but their heart is far from me. Who, therefore, will enter? Not he who says, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father, etc. (Matthew 7:21).

No man hath ascended into heaven, but he that descended from heaven (John 3:13). Therefore, no one can ascend unless he descends as Christ did, concerning whom it is said: I came down from heaven, not to do my own will but the will of him that sent me (John 6:38). Therefore, one ought to do the will of God: For this is the will of God, your sanctification (1 Thessalonians 4:3). Hence, David was saying: Teach me to do thy will (Psalms 142:10). And also, as the Lord taught us to pray, Thy kingdom come (Matthew 6:10).

But it should be observed that by this word which He said, Kingdom, eternal reward is alluded to; therefore, He says, Shall enter. For that kingdom consists of spiritual goods, not exterior goods; for that reason, He says, Shall enter. On that account, it is written: The king hath brought me into his storerooms (Song of Solomon 1:3). Likewise, He says, Of heaven, because, although someone may have riches or honors in this world, all the latter (material goods) are for the sake of the former (spiritual goods). Therefore, the reward will be in sublime things.

But someone might say that performing miracles suffices for salvation. He excludes this when He says, many will say to me in that day: Lord, Lord, have not we prophesied in thy name, etc.? (Matthew 7:22). And He says, Many, signifying those who withdraw from unity, because they are among the multitude to be condemned: The number of fools is infinite (Ecclesiastes 1:15).

Likewise, He brings this forth to explain what He had said earlier: every tree that bringeth not forth good fruit, shall be cut down. For He had not said by whom it would be cut down; and for that reason, He says, To me, as if to an appointed judge, because The Father hath given all judgment to the Son (John 5:22). Likewise, He says, In that day. He uses the term ‘day,’ but it is not according to the quality of time, because Judgment Day is sometimes called a night.

Now, it is sometimes called a day and sometimes a night, because it is uncertain when it will come. Hence, it is said: At midnight there was a cry made: Behold the bridegroom cometh. Go ye forth to meet him (Matthew 25:6). The Apostle calls it a day in 1 Corinthians 4:3. And in Psalm 36:6, it is written: And he will bring forth thy justice as the light, and thy judgment as the noonday. Lord, Lord. He multiplies the word to signify greater confusion and fear: They shall be troubled with terrible fear . Have not we prophesied in thy name? This is a supernatural power: There is no power upon earth that is worthy to be compared with this (namely, the power of the devil) (Job 41:24).

But then it is asked how those who cast out devils become reprobates. Chrysostom replies that these men are lying. Another response is that at a certain time they were good and performed miracles; afterwards, they became wicked. But this cannot stand, because the Lord says, I never knew you. One should reply in a different manner: because they say, In thy name, not in the name of the Holy Ghost. For certain men cast out devils by the power of the Holy Ghost, and certain men do not. For, as it is related in Jeremiah 2:8, certain men prophesied in the name of Baal. Likewise, certain men prophesied by means of magical arts.

But it is asked in what way demons perform miracles. I say that they cannot do so; but they perform some things that seem to be miracles and, nevertheless, are not miracles. Miracles are so called when the effects appear and the causes are hidden. Hence, something can be marvelous to less knowledgeable people that is not so to wise people, as is evident with an eclipse. Therefore, since demons may know natural things more truly, they can do things that seem to us to be miracles.

It is explained otherwise by Jerome. Because, according to what he says, among the gifts of the Holy Ghost there are certain ones that are given freely: it is charity alone which distinguishes between the sons of God and the sons of the devil. The manifestation of the Spirit is given to every man unto profit (1 Corinthians 12:7), or, for the advancement of His goodness, or of the Church, so that the faith which it preaches may be manifested. And in this way, a prelate living badly is also sometimes able to perform miracles.

And then will I profess unto them, I never knew you (Matthew 7:23); that is, I did not approve of you, not even when you were performing miracles. The Lord knoweth who are his (2 Timothy 2:19). He says, I never knew you, since He says, Depart from me, because you were never approved.

Every one therefore that heareth these my words, etc. (Matthew 7:24). He shows that without works nothing suffices, not even hearing God’s word, because hearing is ordered toward faith. Faith then cometh by hearing (Romans 10:17). For hearing does not suffice. And He makes this clear in two ways, because He proposes, using a similitude, the outcome of him who hears and does, and of him who hears and does not.

And firstly, He does three things:

1. He sets forth, for our consideration, a building.
2. Secondly, the flooding of the house, where it is said, And the rain fell, etc. (Matthew 7:25).
3. And thirdly, the immutability of the building, where it is said, And it fell not, etc. (Matthew 7:25).

He says, therefore, that hearing does not suffice, though hearing is necessary: Because he that is of God heareth the words of God (John 8:47). But it does not suffice: For not the hearers of the word, but the doers shall be justified (Romans 2:13). Likewise, He says well: These my words (Matthew 7:24, 26), because whatever pertains to salvation is contained in them. Hence, he that heareth these my words, and doth them, shall be likened to a wise man (Matthew 7:24). And He does not say that ‘he is wise,’ but, Shall be likened to a wise man.

And this likeness can be understood of a physical builder, and in that way the literal meaning is clear. Or it can be understood spiritually, and in this way this man is Christ. One man among a thousand I have found (Ecclesiastes 7:29). The house of Christ is the Church, for He knows how He ought to build. Hence, it is said of Him: Wisdom hath built herself a house (Proverbs 9:1). And, A wise woman buildeth her house (Proverbs 14:1). Upon a rock (Matthew 7:24); And the rock was Christ (1 Corinthians 10:4).

Hence, Christ builds upon Himself, for He is the foundation; hence, Other foundation no man can lay, but that which is laid: which is Christ Jesus (1 Corinthians 3:11). For this is the foundation of eternal truth. Now this is completely immovable: They that trust in the Lord shall be as mount Sion (Psalms 124:1). The flooding of this house follows: And the rain fell (Matthew 7:25). By rain, doctrine is understood; there is both good and bad rain. Therefore, that which beats upon it is bad doctrine: The Lord rained upon Sodom and Gomorrah brimstone and fire (Genesis 19:24).

Likewise, there are good rivers, and not good ones: Whose land the rivers have spoiled (Isaiah 18:2); and by this are signified the wise men who consider themselves wise. These rivers are produced from the rains. By the winds, the demons are signified. Hence, in the canonical Epistle of Jude, it is written: Clouds without water, which are carried about by winds (Jude 1:12). And they beat upon that house (Matthew 7:25), that is, the Church, and it fell not (Matthew 7:25). Neither shall any of the cords thereof be burst forever (Isaiah 33:20). And why? It was founded on a rock (Matthew 7:25), that is, Christ.

Afterwards, He sets forth a similitude relating the outcome of the one who hears and does not do. And about this, He does three things:

1. Firstly, He sets forth the building.
2. Secondly, the flooding, where it is said, And the rain fell, etc. (Matthew 7:27).
3. And thirdly, the destruction, where it is said, and it fell, etc. (Matthew 7:27).

He says: And every one that heareth these my words and doth them not, shall be like a foolish man (Matthew 7:26), who fell away from the light of wisdom. Hence: Better is a wise servant than a foolish old man (Ecclesiastes 4:13). Likewise, the devil is foolish. The house which he builds is the assembly of the infidels; hence, it is written: The earth has been filled with dwellings of iniquity (Psalms 73:20).

And this man builds upon the sand (Matthew 7:26). By sand are signified the infidels who are unfruitful. Likewise, the infidels are so signified on account of their great number: The number of fools is infinite (Ecclesiastes 1:15). Likewise, sand does not adhere to anything, so these men are always in strife. Therefore, he founds upon sand, that is, his end, which is, as it were, his foundation; namely, he fixes his intention on temporal goods.

The rain fell (Matthew 7:27), that is, the good doctrine; the floods came (Matthew 7:27), that is, the sacred doctors; and the winds blew (Matthew 7:27), that is, the angels: Who makest thy angels spirits (Psalms 103:4). Babylon is fallen, is fallen (Revelation 14:8), namely, through preaching. And great was the fall thereof (Matthew 7:27).

If we wish to adjust the similitude, it should be stated in this manner: that a man ought to build as Christ did. And the Apostle teaches this: Let every man take heed how he buildeth thereupon (1 Corinthians 3:10). For some build a dwelling of God; certain men, on the contrary, do not build a dwelling of God, as is stated further on; and as it is said in 1 Corinthians 3:7, certain men build upon stubble.

For a foundation is that upon which someone places their intention. For certain men hear in order that they may know, and these build upon the intellect; and this is building on sand. Therefore, He who hears, and does not do, he shall be compared to a man beholding his own countenance in a glass (James 1:23). Therefore, they build upon something changeable. On the other hand, a certain man hears in order that he may do and love; and this man builds upon rock, because he builds upon something firm and stable: A young man according to his way, even when he is old, he will not depart from it (Proverbs 22:6). For such a foundation is upon charity. The Apostle says: Who then shall separate us from the love of Christ? (Romans 8:35).

But here it can be asked why a foundation upon the intellect is unstable and not firm, while only the one in the affections is. The reason is that universals pertain to the intellect, for it cannot know many things except in a universal concept. For this reason, by wandering around a universal, there is no stability. But actions and affections concern particular things and good habits. For that reason, if temptation comes, the affections adhere to that to which they are accustomed—namely, to good action—and for that reason, they resist the temptation.

But then it is asked what one may understand by the rain. For that reason, it should be stated that the devil never tempts first with greater things, but first with lesser things, and then proceeds to greater things. Hence, by the rain, wicked thoughts are understood. Therefore, he tempts with a wicked thought; and if one consents, he afterwards tempts with something greater, and in this way, it is afterwards augmented. And from these things the floods arise; and afterwards the devil beats upon him with all his strength, and he necessarily falls: He that contemneth small things, shall fall by little and little .

Or it is like this: The rain is the temptations of the flesh; the floods are the temptations of the world; the winds are the temptations of the devil. Or, according to Augustine, the rain is superstitious doctrines; one adhering to them falls gravely, and great destruction comes to pass. But the destruction is not great when one wavers but does not fall, because when temptation occurs, such a person fears and laments. But some fall completely: Rase it, rase it, even to the foundation thereof (Psalms 136:7). Or, the destruction is said to be great because the heart is impenitent: They spend their days in wealth, and in a moment they go down to hell (Job 21:13).

And it came to pass when Jesus had fully ended these words, the people were in admiration (Matthew 7:28). The effect is related. For there were three types of people who were following the Lord Jesus. Certain people were marveling and were scandalized, such as the Pharisees (concerning whom see below, chapter 15). Certain people were marveling and were not scandalized, such as the crowd. But certain people, such as the perfect, were not marveling.

But it should be asked about His saying, The people, because the people were not there. And it can be said that the sermon was also delivered to both the people and the disciples; but on the mountain, below the peak of the mountain, there was some level ground. Therefore, the disciples were on the peak with Christ, but the people were on the level ground. Or it can be said that He first preached to the disciples, and afterwards to the people. Or it can be said: a crowd of disciples followed Him.

But what was the reason for the admiration? It was because He was teaching them as one having power (Matthew 7:29). Therefore, in Him was fulfilled what was said: His word is full of power (Ecclesiastes 8:4). Therefore, as one having power, because He was speaking as a ruler or as a legislator. Or, He was teaching them as one having power, with power to penetrate the heart. Hence, it is said: He will give to his voice the voice of power (Psalms 67:34). Or, He was teaching with the power of performing miracles, because what He was saying, He was confirming with miracles.

Augustine says that all the things said in this sermon should be related to the seven gifts and to the beatitudes. Because, firstly, what is said, Thou shalt not kill, pertains to the gift of fear and to the beatitude of poverty. Now what follows, Be at agreement with thy adversary, pertains to the gift of piety, through which meekness is fulfilled. Now that passage, Thou shalt not commit adultery, etc., pertains to the gift of knowledge, through which the beatitude of mourning is fulfilled. That passage about withstanding evil is related to the gift of fortitude, by which it is fulfilled, and it pertains to the beatitude, Blessed are they that hunger and thirst after justice, etc. Now what is said, Love your enemies, pertains to the gift of counsel, by which the beatitude of mercy is fulfilled.

But, by means of what follows in chapter six, about not having anxiety, up until, Enter ye in at the narrow gate, He intends to cleanse the heart. Therefore, it pertains to the gift of understanding and to the beatitude which is cleanness of heart; therefore: Blessed are the clean of heart: they shall see God. All that follows pertains to the gift of wisdom.