And by Their Works You Shall Know Them
| Matthew 7:16 | |
|---|---|
| ← 7:15 7:17 → | |
 Sermon on the mount. Jan Luyken (1681 - 1762). | |
| Volume | Gospel of Matthew |
| Christian Bible role | New Testament |
Matthew seven:16 is the sixteenth verse of the 7th chapter of the Gospel of Matthew in the New Attestation and is function of the Sermon on the Mountain. This poesy continues the section alert against false prophets.
Content [edit]
In the Male monarch James Version of the Bible the text reads:
- Ye shall know them by their fruits. Practice men
- gather grapes of thorns, or figs of thistles?
The World English Bible translates the passage as:
- By their fruits you will know them. Practice you
- assemble 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 drove of other versions encounter here: Matthew 7:sixteen
Analysis [edit]
The previous poetry warned confronting imitation prophets, and in this ane Jesus tells his followers how to place them. He does and so by beginning a new metaphor, wholly separate from the wolves and sheep i of the previous poesy. The new metaphor turns to botany. 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.[i] [2] Jesus states that one will be able to identify false prophets by their fruits. Fake prophets will not produce expert fruits. Fruits, which are a common metaphor in both the Quondam and New Testaments, represent 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 once more at Matthew 12:33, a similar fruit metaphor likewise appears in Matthew 3. In those other places the verse is an attack on the Pharisees, but here information technology targets fake Christian prophets. Matthew also differs in diction from Luke 6:44. In Luke Jesus' words are a declarative statement, while in Matthew they are a rhetorical question. Matthew reverses the guild of the grapes and figs from Luke. He besides replaces Luke's briarbush with thistles. Gundry feels that thistles were added to create a rhyme with thornbush in the original Greek. He also feels that the author of Matthew is imagining a thornbush as a corrupted version of a grapevine and a thistle every bit version of a fig tree.[3]
This poesy is thus normally understood equally saying that one should not but judge a prophet by their words, but what is implied by fruits has been much debated. F. Dale Bruner notes that there are ii competing views.[4] Fruits can exist read equally referring to the behaviour and life of these false prophets. If their behaviour is not pious, one should non expect their words to exist.[5] This opinion was first advanced by John Chrysostom and is supported past many modern scholars such every bit Eduard Schweizer and Ulrich Luz. The alternate view is that fruits refers to the teachings of the faux prophets, that the imitation prophets will exist noticeable by teachings that don't adapt to right doctrine. This understanding has been supported by Augustine, Jerome, Martin Luther, and John Calvin.[six]
[edit]
Chrysostom: However He may seem here to take aimed under the title of false prophets, not so much at the heretic, as at those who, while their life is corrupt, all the same habiliment an outward face of virtuousness; whence it is said, Past their fruits ye shall know them. For amongst heretics it is possible many times to find a skillful life, but amongst those I take named never.
Augustine: Wherefore it is justly asked, what fruits and so He would have u.s. look to? For many esteem among fruits some things which pertain to the sheep'south habiliment, and in this mode are deceived apropos wolves. For they do fasting, almsgiving, or praying, which they display before men, seeking to please those to whom these things seem difficult. These so are not the fruits by which He teaches us to discern them. Those deeds which are done with practiced intention, are the proper fleece of the sheep itself, such equally are done with bad intention, or in error, are zilch else than a wear of wolves; but the sheep ought not to hate their own clothing because information technology is often used to hide wolves. What so are the fruits past which we may know an evil tree? The Apostle says, The works of the mankind are manifest, which are, fornication, uncleanness, &c. (Gal. 5:19.) And which are they past which we may know a good tree? The same Campaigner teaches, saying, The fruits of the Spirit are love, joy, peace.
Pseudo-Chrysostom: The fruits of a human are the confession of his organized religion and the works of his life; for he who utters according to God the words of humility and a truthful confession, is the sheep; just he who against the truth howls forth blasphemies against God, is the wolf.
Jerome: What is here spoken of false prophets we may use to all whose dress and speech promise one thing, and their deportment showroom some other. 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 than simple brethren.
Augustine: Only from their actions we may conjecture whether this their outward appearance is put on for display. For when by any temptations those things are withdrawn or denied them which they had either attained or sought to attain by this evil, so needs must that it appear whether they be the wolf in sheep'southward clothing, or the sheep in his own.
Gregory the Keen: Likewise the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but allow any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep'due south peel, and shows by persecuting how great his rage against the good.
Chrysostom: And a hypocrite is hands discerned; for the way they are commanded to walk is a difficult style, and the hypocrite is loth to toil. And that yous may not say that y'all are unable to detect out them that are such, He once again enforces what He had said past example from men, saying, Do men get together grapes of thorns, or figs of thistles?
Augustine: In this place we must guard against the mistake of such as imagine that the two copse refer to two different natures; the one of God, the other not. Just we affirm that they derive no countenance from these two copse; as it 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 Fine art. Grand Rapids: William B. Eerdmans Publishing Visitor, 1982.
- ^ Bruner, Frederick Dale. Matthew: The Christbook, Matthew ane-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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