How Do You Combine the Sermon Fruit of Spirits With Ye Shall Know the Fruit You Bear
| Matthew seven:16 | |
|---|---|
| ← 7:15 vii:17 → | |
 Sermon on the mount. Jan Luyken (1681 - 1762). | |
| Book | Gospel of Matthew |
| Christian Bible role | New Testament |
Matthew seven:16 is the sixteenth poetry of the 7th chapter of the Gospel of Matthew in the New Attestation and is office of the Sermon on the Mount. This verse continues the section alarm against false prophets.
Content [edit]
In the King James Version of the Bible the text reads:
- Ye shall know them past their fruits. Exercise men
- gather grapes of thorns, or figs of thistles?
The World English language Bible translates the passage as:
- By their fruits you volition know them. Exercise you lot
- gather grapes from thorns, or figs from thistles?
The Novum Testamentum Graece text is:
- ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς
- μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα;
For a collection of other versions see here: Matthew 7:16
Assay [edit]
The previous verse warned against false prophets, and in this i Jesus tells his followers how to identify them. He does and so past beginning a new metaphor, wholly separate from the wolves and sheep ane of the previous poesy. The new metaphor turns to phytology. Information technology specifically refers to grapes and figs, which were both common crops in the region. Thornbushes and thistles also flourished in the region, and were a constant problem to farmers.[ane] [ii] Jesus states that one will exist able to place false prophets by their fruits. False prophets volition not produce good fruits. Fruits, which are a common metaphor in both the Old and New Testaments, correspond the outward manifestation of a person's organized religion, thus their behaviour and their works.
This warning is paralleled in Luke 6:44 and appears again at Matthew 12:33, a similar fruit metaphor likewise appears in Matthew three. In those other places the verse is an attack on the Pharisees, but hither information technology targets false Christian prophets. Matthew as well differs in wording from Luke vi:44. In Luke Jesus' words are a declarative statement, while in Matthew they are a rhetorical question. Matthew reverses the order of the grapes and figs from Luke. He also replaces Luke's briarbush with thistles. Gundry feels that thistles were added to create a rhyme with thornbush in the original Greek. He besides feels that the author of Matthew is imagining a thornbush every bit a corrupted version of a grapevine and a thistle equally version of a fig tree.[three]
This verse is thus usually understood equally saying that i should not simply judge a prophet by their words, just what is unsaid by fruits has been much debated. F. Dale Bruner notes that there are ii competing views.[iv] Fruits tin can be read every bit referring to the behaviour and life of these simulated prophets. If their behaviour is not pious, one should not expect their words to be.[5] This opinion was commencement advanced past John Chrysostom and is supported by many modern scholars such as Eduard Schweizer and Ulrich Luz. The alternate view is that fruits refers to the teachings of the faux prophets, that the false prophets will exist noticeable by teachings that don't conform to correct doctrine. This understanding has been supported past Augustine, Jerome, Martin Luther, and John Calvin.[6]
[edit]
Chrysostom: Yet He may seem hither to take aimed under the title of false prophets, non so much at the heretic, as at those who, while their life is decadent, nonetheless vesture an outward face of virtuousness; whence it is said, By their fruits ye shall know them. For amid heretics it is possible many times to detect a good life, but among those I accept named never.
Augustine: Wherefore it is justly asked, what fruits and then He would accept us expect to? For many esteem amongst fruits some things which pertain to the sheep'southward clothing, and in this fashion are deceived concerning wolves. For they practice fasting, almsgiving, or praying, which they display before men, seeking to please those to whom these things seem difficult. These then are non the fruits past which He teaches us to discern them. Those deeds which are done with good intention, are the proper fleece of the sheep itself, such as are done with bad intention, or in error, are naught else than a habiliment of wolves; but the sheep ought not to hate their own wear because it is frequently used to hibernate wolves. What then are the fruits past which nosotros may know an evil tree? The Apostle says, The works of the flesh are manifest, which are, fornication, uncleanness, &c. (Gal. 5:19.) And which are they by which we may know a good tree? The same Apostle teaches, saying, The fruits of the Spirit are love, joy, peace.
Pseudo-Chrysostom: The fruits of a homo are the confession of his faith and the works of his life; for he who utters co-ordinate to God the words of humility and a true confession, is the sheep; simply he who against the truth howls forth blasphemies against God, is the wolf.
Jerome: What is here spoken of simulated prophets nosotros may apply to all whose dress and oral communication promise one thing, and their actions showroom another. But it is specially to exist 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 inside them are poisoned, they deceive the souls of the more simple brethren.
Augustine: Simply from their actions we may conjecture whether this their outward appearance is put on for brandish. For when by whatsoever temptations those things are withdrawn or denied them which they had either attained or sought to achieve by this evil, then needs must that it appear whether they be the wolf in sheep's clothing, or the sheep in his own.
Gregory the Great: Also the hypocrite is restrained by peaceful times of Holy Church building, and therefore appears clothed with godliness; but permit any trial of organized religion ensue, straight the wolf ravenous at centre strips himself of his sheep's skin, and shows past persecuting how great his rage confronting the expert.
Chrysostom: And a hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by case from men, saying, Practise men gather grapes of thorns, or figs of thistles?
Augustine: In this place we must baby-sit against the mistake of such as imagine that the two trees refer to two dissimilar natures; the one of God, the other not. Simply we assert that they derive no countenance from these two trees; as information technology will be evident to any who volition read the context that He is speaking here of men.
References [edit]
- ^ Nolland, John. The Gospel of Matthew: a commentary on the Greek text. Wm. B. Eerdmans Publishing, 2005 pg. 198
- ^ Harrington, Daniel J. The Gospel of Matthew. Liturgical Press, 1991 pg. 337
- ^ Gundry, Robert H. Matthew a Commentary on his Literary and Theological Art. Grand Rapids: William B. Eerdmans Publishing Company, 1982.
- ^ Bruner, Frederick Dale. Matthew: The Christbook, Matthew 1-12 Wm. B. Eerdmans Publishing, 2004 pg. 355
- ^ Davies, W.D. and Dale C. Allison, Jr. A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. Edinburgh : T. & T. Clark, 1988-1997.
- ^ Bruner, Frederick Dale. Matthew: The Christbook, Matthew 1-12 Wm. B. Eerdmans Publishing, 2004 pg. 355
Source: https://en.wikipedia.org/wiki/Matthew_7:16
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