What the Bible says about Fruits, Appraisal of
(From Forerunner Commentary)
We cannot avoid judging. As the stock in trade of the mind, appraisals are inevitable. If we were witnesses to a flagrant violation of law in which innocent people were harmed, could we keep quiet because we are not to judge?
Does not Jesus command us to judge in verse 6? "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces." Do we not have to judge who are "dogs" or "swine"? Considering verse 15 ("Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves"), do we not have to judge whether a man is a false minister? Do we not have to reject his teaching based on an appraisal of his fruits?
We must therefore take care to understand clearly what Jesus meant. He obviously did not mean we should not judge at all. Within the context of Luke 6:35-38, Jesus uses "Judge not, and you shall not be judged" to urge us to love our enemies, be merciful, forgiving, and generous. This very greatly modifies Matthew's account, showing that "Judge not . . ." is a warning against self-righteous severity, sharp-tongued criticism, and condemnation. Thus, it is not a command to be absolutely neutral and tolerant regarding moral issues, but a warning to be careful and loving when we judge. We can apply this admonishment to Romans 14:10-13 and James 4:11-12 as well.
There are practical reasons why Jesus would advise us about this. Of prime importance is that even though it is important that we judge rightly, it is even more important that we do not usurp the place of God! "Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand" (Romans 14:4).
Paul begins this letter to the Romans calling himself a servant of Jesus Christ. He reminds us that we are all His servants (verses 7-8). A servant does not have the same rights and responsibilities as a master. Though we are permitted the right of making an appraisal of conduct, we are not permitted the right of passing judgment upon a fellow servant. A fellow servant does not stand or fall at the bar of our judgment. The only judgment that matters is the judgment of our mutual Master. If He is satisfied or displeased, He will act in His good time and in His way. To usurp His responsibility is an act of sheer presumption.
This in no way means we cannot approach a brother to inquire about and understand his conduct so that we might know whether our appraisal is correct. Assuming that our intent in questioning him is for his good, why would we even approach him? Would it not be because our evaluation of his conduct had led us to conclude—yes, to judge—that he was in serious moral or spiritual trouble?
John W. Ritenbaugh
Judgment, Tolerance, and CorrectionRelated Topics: Condemnation | Criticism | Fruits, Appraisal of | Judging | Judgments | Presumption | Presumption | Usurping God's Authority
The description here is very apt—wolves in sheep's clothing. They appear on the outside to be something they are not. When Jesus uttered this, He was probably thinking of false ministers who would insinuate themselves into the church by appearing to be sheep within the sheepfold.
Jesus uses this terminology in regard to His relationship with the church. He was the Shepherd, and we are His sheep. Here we have wolves (false ministers) who look like sheep, but it is hypocrisy. They only look that way on the outside. He tells us we will know them by their fruits. The fruit that is produced will not necessarily appear quickly. But Christ guarantees that over a period of time the church will be stripped of its true spiritual vitality in terms of the character that will be produced within the flock, making the rise of wolves in sheep's clothing more likely.
What is He saying? The implication is that Jesus is connecting belief with practice. If we believe a certain set of doctrines, we will practice something because of the teaching. A religious creed or the dogma that a group is following will produce a certain kind of conduct by the people. Belief and practice, creed and conduct—Jesus is saying they are vitality connected. In other words, the teachers cannot hide what they are going to produce. Eventually it will come out. Their false philosophies, no matter how attractive they may appear at first sight, will in the long run be exposed for what they really are.
John W. Ritenbaugh
Satan (Part 2)Related Topics: False Doctrine | False Ministers/Prophets | False Religion | False Teachers | Fruits, Appraisal of | Fruits, Judging by | Hypocrisy | Wolves in Sheep's Clothing
We cannot tell from the outside. We have to get inside and examine the teaching.
John W. Ritenbaugh
The Right Use of PowerRelated Topics: Fruits, Appraisal of | Fruits, Judging by | Fruits, Knowing by | Knowing them by their Fruits | Wolves in Sheep's Clothing
Jesus does not spell out what "fruits" to look for, although in the Olivet Prophecy, He does link the deceptions of false prophets with the lawlessness and lack of love that abounds at the end time (Matthew 24:11-13). However, the rest of the Bible elucidates God's character and nature, so we already have the tools to evaluate whether a message allegedly coming from God fits with what His Word reveals about Him. God is not double-minded; He will not contradict Himself.
David C. Grabbe
What Is a False Prophet?Related Topics: Character, God's | Deception | Double Mindedness | False Ministers/Prophets | False Prophet | False Teachers | Fruits, Appraisal of | Fruits, Judging by | Fruits, Knowing by | God's Character | God's Nature | Knowing them by their Fruits | Lawlessness | Olivet Prophecy | Wolves in Sheep's Clothing
The well-known parables in Matthew 13 are given in response to the circumstances and events in Matthew 12. The initiating event was a confrontation that began with Jesus healing a demon-possessed blind-mute (verse 22). He established His authority as the One who had power and dominion. Everything that transpires from this point sets the stage for the subsequent parables, and this context is critical for grasping why Jesus spoke these parables. After the miraculous healing, many wondered if He might be the Son of David (verse 23), the One who would restore the Kingdom. However, the Pharisees, in their usual defiance, attributed the healing to the power of Satan (verse 24).
Jesus responds that, if exorcism manifested Satan's power, then the Pharisees must admit that their “sons” (disciples) were likewise in league with the Devil, for they were doing the same thing (verse 27). But if God's Spirit had performed the exorcism, then the Kingdom of God—the dominion of God—had come upon them (verse 28). He could rob the demon of its possession only if He bound it first, showing that He had authority over the spirit realm (verse 29). There is no neutrality; a person is aligned either with God's dominion or with Satan (verse 30).
He continues His unwelcome correction by contrasting Himself with them. After warning about blaspheming the Holy Spirit (verses 31-32), Jesus draws on the principle of examining fruit to determine whether a tree is good or bad (verse 33). He calls His opponents a “brood of vipers,” saying that their blasphemy proved the evil within (verses 34-37).
Since the people expected a conquering king to come and restore the Kingdom to its former glory, Jesus' assertion that the authority of heaven was working through Him challenged the current leadership. The scribes and Pharisees ask Him for a sign—some proof of His claim—prompting Christ's words about the sign of Jonah (verses 38-42). His answer focuses on the timing of His death and resurrection, which only the Most High could bring to pass. It also includes the example of a major Gentile city that repented at the preaching of Jonah, while the current “Kingdom of God” would not repent at the preaching of One greater. He also refers to the “queen of the South” (Sheba) who came to hear the wisdom of the man sitting on the Lord's throne, yet He was greater than Solomon—not only in wisdom, but also because Solomon's throne belonged to Him!
Jesus follows this with another lesson, warning that unless something positive replaces the evil that is cast out, the former evil—and worse—will return (verses 43-45). He foretells that this would happen “with this wicked generation” (verse 45). All the repentance, baptisms, healings, and exorcisms that had been taking place would do no good if the people did not make their lives inhospitable to the evil influences.
In verses 46-50, Jesus teaches that flesh-and-blood family is of less importance than the spiritual Family, which He defines as those who do the Father's will (or those “who hear the word of God and do it”; Luke 8:21). The matters of parentage and family relations came up frequently during Christ's ministry (for example, John 8:39-59) because the Jews felt secure in their position before God because of their physical descent from Abraham. Though not obvious, His clarification of “family” in spiritual terms appears throughout the parables of Matthew 13, as Jesus contrasts Abraham's physical descendants with his spiritual ones.
David C. Grabbe
God's Kingdom in the Parables (Part One): Sower and SeedRelated Topics: Abraham's Children | Abraham's Spiritual Children | Abraham's Spiritual Seed | Brood of Vipers | Every Kingdom Divided against Itself Will Fall | Exorcism | Fruits, Appraisal of | Fruits, Judging by | Fruits, Knowing by | Jesus Christ's Miracles: Healing a Deaf-mute | Limitations to Satan's Power | Parables of the Kingdom | Satan's Power | Satan's Power Limited | Satan's power Limited by God | Sin, Unpardonable | Spiritual Family | Unpardonable Sin
We can determine which side somebody is on by the fruits of his life. If a person is on Christ's side, then he will produce Christ-like fruit. But if he is on Satan's side, he will produce Satan's fruit. It is fairly easy to tell.
The Pharisees hear all this—and they ask for a sign. Jesus must have wanted to throw up His hands and go home! He has just told them, "Judge by fruits, not by a sign." What is a sign going to prove? He responds, "You've totally missed My point! You have ignored the example of My life and the truth of My words. Look at My fruits. Since you didn't see them, it shows Me that you've chosen the wrong side."
Richard T. Ritenbaugh
Parables of Matthew 13 (Part 2): LeavenRelated Topics: Bearing Fruit | Being on Christ's Side | Being on God's Side | Fruit, Bearing | Fruits, Appraisal of | Knowing them by their Fruits
When the gospel of the coming Kingdom of God is preached in all the world as a witness (Matthew 24:14), the ears that hear it are not always receptive of this priceless knowledge. In the Parable of the Sower (Matthew 13:3-8, 19-23; Mark 4:3-9, 14-26; Luke 8:4-8, 11-15), Jesus reveals why, using three component elements: the sower, the seed, and the soils.
This parable describes what happens after the seed is sown, the different types of soils on which it falls, and the resultant effects. The parable's focus is not on the sower as much as on the various soils. Nevertheless, the sower—Jesus Christ (Matthew 13:37)—is not incidental, for without Him there could be no sowing and thus no possibility of fruit being produced.
Martin G. Collins
Parable of the SowerRelated Topics: Agricultural Metaphors | Bearing Fruit | Farming Metaphors | Fertile Soil, Symbolism of | Fruit of Righteousness | Fruit, Bearing | Fruits of God's Holy Spirit | Fruits of Righteousness | Fruits of the Spirit | Fruits, Appraisal of | Fruits, Judging by | Fruits, Knowing by | Gospel | Gospel of the Kingdom of God | Parable of the Sower and the Seed | Seed | Seed as Metaphor | Seed as Metaphor of God's Word | Stone as Metaphor | Stony Ground, Symbolism of | Thorns, Symbolism of | Thorny Ground
A farmer places seed in the ground so it will sprout and bear fruit. Some seeds fall on hard ground that the plow has not turned. Here, the seed cannot sink into the soil, and the birds easily find and devour it.
Some seeds fall on stony places, where there is little or no soil for the roots to take in sufficient nourishment for the plant. Initially, they appear to grow quicker because, with less soil to grow through, it does not take them as long to reach the surface. When the sun grows hot, however, the sprouts wither away, the result of insufficient root systems.
The seeds that fall among thorns—in a part of the field where the thorns and shrubs had been sloppily cleared but not removed—are crowded, shaded, and choked by debris.
The seeds that fall on fertile and rich soil produce a crop that varies in its yield. It is common to produce a hundred, sixty, or thirty grains for each one that is sown. Some strains of wheat will produce a crop twelve or fifteen hundred times the original amount of seed sown.
Martin G. Collins
Parable of the SowerRelated Topics: Agricultural Metaphors | Bearing Fruit | Farming Metaphors | Fertile Soil, Symbolism of | Fruit, Bearing | Fruits of God's Holy Spirit | Fruits of the Spirit | Fruits, Appraisal of | Fruits, Judging by | Fruits, Knowing by | Parable of the Sower and the Seed | Seed | Seed as Metaphor | Seed as Metaphor of God's Word | Stone as Metaphor | Stony Ground, Symbolism of | Thorns, Symbolism of | Thorny Ground
In the Parable of the Sower (Matthew 13:3-9, 19-23; also Mark 4:3-9, 14-20; Luke 8:4-8, 11-15), Jesus reveals why those who hear the gospel of the coming Kingdom of God are not always receptive in the same way. People who are called have their minds opened, the Holy Spirit enabling them to take it to heart, yet many see its surface value but do not internalize it. The parable illustrates the church's relationship to the different groups of people with which it comes in contact.
Jesus uses three components—the sower, the seed and the soils—to indicate the differences.His story shows the fate of the sown seed, the different types of soils on which it fell, and the resulting effects. Though Jesus names it "the parable of the sower" (Matthew 13:18), the subject matter sheds particular light on the diverse soils. Nevertheless, the sower does not play a minor role in the parable, since without Him no sowing would occur, without which there would be no possibility of fruit. However, the sower represents a group, as well as Jesus Himself (Matthew 13:37). The language suggests any typical sower, so God's ministers may be considered sowers of the gospel as well. The Parable of the Sower is essential because it introduces and anticipates the whole series of parables in Matthew 13.
Martin G. Collins
Parables of Matthew 13 (Part Two): The Parable of the SowerRelated Topics: Agricultural Metaphors | Bearing Fruit | Farming Metaphors | Fertile Soil, Symbolism of | Fruit of Righteousness | Fruit, Bearing | Fruits of God's Holy Spirit | Fruits of the Spirit | Fruits, Appraisal of | Fruits, Judging by | Fruits, Knowing by | Parable of the Persistent Friend | Parable of the Persistent Widow | Parable of the Sower and the Seed | Seed | Seed as Metaphor | Seed as Metaphor of God's Word | Stone as Metaphor | Stony Ground, Symbolism of | Thorns, Symbolism of | Thorny Ground
A farmer places seed in the ground so it will sprout and bear fruit. Some seeds fall on unplowed, unturned, hard ground. This type of soil does not allow the seed to sink in, and the birds easily find and devour the seed.
Stony ground, having little or no soil, has insufficient nourishment for seeds to root and grow into a healthy plant. Initially, they appear to grow quicker because, with less soil to establish a root system, they expend their energy in producing the stem and leaves. When the sun grows hot (representing the light of God's truth exposing them, or trials and persecution testing them), however, the sprouts wither away, the result of inadequate root systems.
Fertile and rich soil provides nutrients for the seeds to produce a crop that varies in its yield. It is common for crops to produce a hundred, sixty, or thirty grains for each one sown. For example, some strains of wheat will produce a crop twelve or fifteen hundred times the original amount of seed sown.
Martin G. Collins
Parables of Matthew 13 (Part Two): The Parable of the SowerRelated Topics: Agricultural Metaphors | Bearing Fruit | Farming Metaphors | Fertile Soil, Symbolism of | Fruit of Righteousness | Fruit, Bearing | Fruits of God's Holy Spirit | Fruits of Righteousness | Fruits of the Spirit | Fruits, Appraisal of | Fruits, Judging by | Fruits, Knowing by | Parable of the Sower and the Seed | Seed | Seed as Metaphor | Seed as Metaphor of God's Word | Stone as Metaphor | Stony Ground, Symbolism of | Thorns, Symbolism of | Thorny Ground
This parable exposes the problem of evil intermingled with good within congregations, just as the same mix confronts nations, communities, and homes. No matter how society tries to legislate or separate out lawbreakers from the rest of society, the seeds of sin and crime find a place to grow. God's church is similarly affected by Satan's constant attacks. The genuine and the counterfeit wheat are always together in the church.
The servants' perplexity about the sowing of the tares shows that the presence of sin is often a mystery to people (II Thessalonians 2:7-10). God cannot be blamed for them because He does not sow evil—Satan does (James 1:13). By this parable, Jesus prophesies that the church of God on earth would be imperfect. The spiritual church has members with the Holy Spirit who are dedicated and loyal, yet have personal defects. It also has within it unconverted people who may recognize the truth but are there only to enjoy association with God's people. Jesus' intent is to enlighten and warn the saints of this fact, not to expose the tares at this time (Acts 20:29-32). God will root out the bad seed when the good seed has matured.
"The good seed," "the wheat," and "the sons of the kingdom" refer to baptized members of God's church in whom the Holy Spirit dwells—the saints, the elect, the righteous (Matthew 13:43). In the previous parable, the seed represents "the word of the kingdom" (verse 19), but here, the good seed is the product of that word received, understood, and obeyed. The Son of Man, as the Sower or Owner, sows only good seed, those who are righteous due to walking worthy of God—living His way of life, and becoming the "children of the kingdom" (I John 2:6; II John 6; I Thessalonians 2:10-15).
It is God's will that Jesus Christ the Redeemer sow His redeemed ones in this world of sin and misery for the purpose of training and testing them to become true witnesses for Him in preparation for the Kingdom. Therefore, He has placed Christians where He wants them. Jesus tells Peter in Luke 22:31 that he was wheat, and as such, he was to be sifted by Satan. All of God's saints should heed this warning to watch and pray that the field of our heart not be sown with tares by the enemy. God has bought us with a price and given us His Spirit, making us new creations in Him and heirs of His Family and eternal life. He expects us to bear fruit in our corner of the field of this world in which He has sowed us.
Martin G. Collins
Parables of Matthew 13 (Part Three): The Parable of the Wheat and the TaresRelated Topics: Bearing Fruit | Counterfeit and Genuine Christians | Fruit of Righteousness | Fruit, Bad | Fruit, Bearing | Fruits of God's Holy Spirit | Fruits of Righteousness | Fruits of the Spirit | Fruits, Appraisal of | Fruits, Judging by | Genuine and Counterfeit Christians | Parable of the Wheat and the Tares | Tares and Wheat | Wheat and Chaff imagery | Wheat and Tares
Does it not follow that, if Christ is really living in us, we will produce fruit? Sanctification is something that can be seen. It is not difficult to figure out whether a person has been sanctified or not—whether they are becoming holy. One can see the fruit being produced.
A tree does not hide its peaches, apples, or pears. They are clearly visible to those who look for them. Christ used this metaphor to teach us that we ought to be able to see the effects of Him living in us, of God's Holy Spirit in us. We should be able to recognize the results of using the Word of God and living by faith.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Eight)
He speaks directly to us, stating a principle we must learn to live with. The power to do spiritual works, to overcome, to produce the fruit of God's Spirit, to be used by God in any righteous manner comes from above. Israel's journey through the wilderness illustrates this. Every step of the way was physically empowered by the manna and water God provided.
Understanding God's hand in our preparation for the Kingdom of God is also advanced by remembering that we are the clay sculpture our Creator is molding and shaping (Isaiah 64:8). Does any work of art—any painting, carving, drawing, tapestry, work of literature, or fine meal for that matter—have inherent power to shape itself?
The natural man, even apart from God's purpose, is a magnificent work of art. David writes in Psalm 139:14, "I am fearfully and wonderfully made." Yet, when we have put on incorruption and immortality, and have inherited the Kingdom of God, we will be the most magnificent masterpieces there are, far superior to what we are now. To mold and shape us into God's image requires love, wisdom, and multiple other powers far beyond anything any person—even Jesus as a human being—has.
John W. Ritenbaugh
Power Belongs to God (Part Two)Related Topics: Christ in Us | Fruit of Righteousness | Fruit, Bearing | Fruits of God's Holy Spirit | Fruits of Repentance | Fruits of Righteousness | Fruits of the Spirit | Fruits, Appraisal of | Fruits, Judging by | Fruits, Knowing by | God's Workmanship | Image and Likeness of God | Image of Christ | Image of God | Living by Faith | Overcoming | Potter and Clay Analogy | Power of Christ | Power of God | Power of God's Holy Spirit | Will and Power to do
What a man sows follows the universal law of "kind reproduces kind." We cannot get cabbage from brussels sprout seeds, nor carrots from radish seeds—no matter how much the seeds may look alike. They are simply not of the same kind.
If we planted corn and got pumpkins, we would be greatly surprised. Similarly, if we gossip about our friends, we should not be surprised to find that we do not have as many friends as before or that people are more guarded in their relationships with us. The seeds of gossip can produce only one kind of fruit—bad! Every action produces results, and every result tends to be of the kind that was sowed.
Jesus confirms this principle in human conduct:
You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. (Matthew 7:16-18)
A second principle is at work on this earth among living things. In the reproductive process there is a powerful tendency toward increase. Simple observation of our lawns establishes this truth—weeds!
When we put these two principles together, we find that no matter what a man sows, unless something intervenes to interrupt the cycle, more will be produced than was sown. One can fake living according to Christian standards and morals for a while, but no matter how careful a person is, the fruit produced by his life will betray him. As Numbers 32:23 says, "But if you do not do [as God commands], then take note, you have sinned against the LORD; and be sure your sin will find you out."
No one knows how long it will take and how much fruit will be produced, but sin will produce spiritual weaknesses, even though they are concealed with great energy and hypocrisy. Bitterness, divisiveness, weak understanding, confusion, and spiritual lethargy will surface. Many variables affect how much and how soon the fruit will appear, but because of the principle of increase, it is certain that more will be reaped than was originally sown.
John W. Ritenbaugh
Little Things Count!Related Topics: Fruit, Bad | Fruit, Bearing | Fruits, Appraisal of | Gossip | Kind Reproduces Kind | Principle of Increase | Reaping and Sowing | Reaping and Sowing Principle | Sin | Sin will find you out | Sowing and Reaping | Weeds