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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 7:15–20. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here a caution against false prophets, to take heed that we be not deceived and imposed upon by them. Prophets are properly such as foretel things to come; there are some mentioned in the Old Testament, who pretended to that without warrant, and the event disproved their pretensions, as Zedekiah, Kg1 22:11, and another Zedekiah, Jer 29:21. But prophets did also teach the people their duty, so that false prophets here are false teachers. Christ being a Prophet and a Teacher come from God, and designing to send abroad teachers under him, gives warning to all to take heed of counterfeits, who, instead of healing souls with wholesome doctrine, as they pretend, would poison them.
They are false teachers and false prophets, 1. Who produce false commissions, who pretend to have immediate warrant and direction from God to set up for prophets, and to be divinely inspired, when they are not so. Though their doctrine may be true, we are to beware of them as false prophets. False apostles are those who say they are apostles, and are not (Rev 2:2); such are false prophets. "Take heed of those who pretend to revelation, and admit them not without sufficient proof, lest that one absurdity being admitted, a thousand follow." 2. Who preach false doctrine in those things that are essential to religion; who teach that which is contrary to the truth as it is in Jesus, to the truth which is accordingly to godliness. The former seems to be the proper notion of pseudo-propheta, a false or pretending prophet, but commonly the latter falls in with it; for who would hang out false colours, but with design, under pretence of them, the more successfully to attack the truth. "Well, beware of them, suspect them, try them, and when you have discovered their falsehood, avoid them, have nothing to do with them. Stand upon your guard against this temptation, which commonly attends the days of reformation, and the breakings out of divine light in more than ordinary strength and splendour." When God's work is revived, Satan and his agents are most busy. Here is,
I.A good reason for this caution, Beware of them, for they are wolves in sheep's clothing, Mat 7:15.
1.We have need to be very cautious, because their pretences are very fair and plausible, and such as will deceive us, if we be not upon our guard. They come in sheep's clothing, in the habit of prophets, which was plain and coarse, and unwrought; they wear a rough garment to deceive, Zac 13:4. Elijah's mantle the Septuagint calls hē mēlotē - a sheep-skin mantle. We must take heed of being imposed upon by men's dress and garb, as by that of the scribes, who desire to walk in long robes, Luk 20:46. Or it may be taken figuratively; they pretend to be sheep, and outwardly appear so innocent, harmless, meek, useful, and all that is good, as to be excelled by none; they feign themselves to be just men, and for the sake of their clothing are admitted among the sheep, which gives them an opportunity of doing them a mischief ere they are aware. They and their errors are gilded with the specious pretences of sanctity and devotion. Satan turns himself into an angel of light, Co2 11:13, Co2 11:14. The enemy has horns like a lamb (Rev 13:11); faces of men, Rev 9:7, Rev 9:8. Seducers in language and carriage are soft as wool, Rom 16:18; Isa 30:10.
2.Because under these pretensions their designs are very malicious and mischievous; inwardly they are ravening wolves. Every hypocrite is a goat in sheep's clothing; not only not a sheep, but the worst enemy the sheep has, that comes not but to tear and devour, to scatter the sheep (Joh 10:12), to drive them from God, and from one another, into crooked paths. Those that would cheat us of any truth, and possess us with error, whatever they pretend, design mischief to our souls. Paul calls them grievous wolves, Act 20:29. They raven for themselves, serve their own belly (Rom 16:18), make a prey of you, make a gain of you. Now since it is so easy a thing, and withal so dangerous, to be cheated, Beware of false prophets.
II.Here is a good rule to go by in this caution; we must prove all things (Th1 5:21), try the spirits (Jo1 4:1), and here we have a touchstone; ye shall know them by their fruits, Mat 7:16-20. Observe,
1.The illustration of this comparison, of the fruit's being the discovery of the tree. You cannot always distinguish them by their bark and leaves, nor by the spreading of their boughs, but by their fruits ye shall know them. The fruit is according to the tree. Men may, in their professions, put a force upon their nature, and contradict their inward principles, but the stream and bent of their practices will agree with them. Christ insists upon this, the agreeableness between the fruit and the tree, which is such as that,
(1.)If you know what the tree is, you may know what fruit to expect. Never look to gather grapes from thorns, nor figs from thistles; it is not in their nature to produce such fruits. An apple may be stuck, or a bunch of grapes may hang, upon a thorn; so may a good truth, a good word or action, be found in a bad man, but you may be sure it never grew there. Note,
[1.]Corrupt, vicious, unsanctified hearts are like thorns and thistles, which came in with sin, are worthless, vexing, and for the fire at last.
[2.]Good works are good fruit, like grapes and figs, pleasing to God and profitable to men.
[3.]This good fruit is never to be expected from bad men, and more than a clean thing out of an unclean: they want an influencing acceptable principle. Out of an evil treasure will be brought forth evil things.
(2.)On the other hand, if you know what the fruit is, you may, by that, perceive what the tree is. A good tree cannot bring forth evil fruit; and a corrupt tree cannot bring forth good fruit, nay, it cannot but bring forth evil fruit. But then that must be reckoned the fruit of the tree which it brings forth naturally and which is its genuine product - which it brings forth plentifully and constantly and which is its usual product. Men are known, not by particular acts, but by the course and tenour of their conversation, and by the more frequent acts, especially those that appear to be free, and most their own, and least under the influence of external motives and inducements.
2.The application of this to the false prophets.
(1.)By way of terror and threatening (Mat 7:19); Every tree that brings not forth good fruit is hewn down. This very saying John the Baptist had used, Mat 3:10. Christ could have spoken the same sense in other words; could have altered it, or given it a new turn; but he thought it no disparagement to him to say the same that John had said before him; let not ministers be ambitious of coining new expressions, nor people's ears itch for novelties; to write and speak the same things must not be grievous, for it is safe. Here is,
[1.]The description of barren trees; they are trees that do not bring forth good fruit; though there be fruit, if it be not good fruit (though that be done, which for the matter of it is good, if it be not done well, in a right manner, and for a right end), the tree is accounted barren.
[2.]The doom of barren trees; they are, that is, certainly they shall be, hewn down, and cast into the fire; God will deal with them as men use to deal with dry trees that cumber the ground: he will mark them by some signal tokens of his displeasure, he will bark them by stripping them of their parts and gifts, and will cut them down by death, and cast them into the fire of hell, a fire blown with the bellows of God's wrath, and fed with the wood of barren trees. Compare this with Eze 31:12, Eze 31:13; Dan 4:14; Joh 15:6.
(2.)By way of trial; By their fruits ye shall know them.
[1.]By the fruits of their persons, their words and actions, and the course of their conversation. If you would know whether they be right or not, observe how they live; their works will testify for them or against them. The scribes and Pharisees sat in Moses's chair, and taught the law, but they were proud, and covetous, and false, and oppressive, and therefore Christ warned him disciples to beware of them and of their leaven, Mar 12:38. If men pretend to be prophets and are immoral, that disproves their pretensions; those are no true friends to the cross of Christ, whatever they profess, whose God is their belly, and whose mind earthly things, Phi 3:18, Phi 3:19. Those are not taught nor sent of the holy God, whose lives evidence that they are led by the unclean spirit. God puts the treasure into earthen vessels, but not into such corrupt vessels: they may declare God's statutes, but what have they to do to declare them?
[2.]By the fruits of their doctrine; their fruits as prophets: not that this is the only way, but it is one way, of trying doctrines, whether they be of God or not. What do they tend to do? What affections and practices will they lead those into, that embrace them? If the doctrine be of God, it will tend to promote serious piety, humility, charity, holiness, and love, with other Christian graces; but if, on the contrary, the doctrines these prophets preach have a manifest tendency to make people proud, worldly, and contentious, to make them loose and careless in their conversations, unjust or uncharitable, factious or disturbers of the public peace; if it indulge carnal liberty, and take people off from governing themselves and their families by the strict rules of the narrow way, we may conclude, that this persuasion comes not of him that calleth us, Gal 5:8. This wisdom is from above, Jam 3:15. Faith and a good conscience are held together, Ti1 1:19; Ti1 3:9. Note, Doctrines of doubtful disputation must be tried by graces and duties of confessed certainty: those opinions come not from God that lead to sin: but if we cannot know them by their fruits, we must have recourse to the great touchstone, to the law, and to the testimony; do they speak according to that rule?
Historical interpretation
Sixteen Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, Take heed of false prophets. In the which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them false prophets; for even in that day the like things fell out.
Yet He may seem here to have aimed under the title of false prophets, not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, By their fruits ye shall know them. For among heretics it is possible many times to find a good life, but among those I have named never.
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 example from men, saying, Do men gather grapes of thorns, or figs of thistles?
But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.
He had not enjoined them to punish the false prophets, and therefore shows them the terrors of that punishment that is of God, saying, Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire. In these words He seems to aim also at the Jews, and thus calls to mind the word of John the Baptist, denouncing punishment against them in the very same words. For he had thus spoken to the Jews, warning them of the axe impending, the tree that should be cut down, and the fire that could not be extinguished. But if one will examine somewhat closely, here are two punishments, to be cut down, and to be burned; and he that is burned is also altogether cut out of the kingdom; which is the harder punishment. Many indeed fear no more than hell; but I say that the fall of that glory is a far more bitter punishment, than the pains of hell itself. For what evil great or small would not a father undergo, that he might see and enjoy a most dear son? Let us then think the same of that glory; for there is no son so dear to his father as is the rest of the good, to be deceased and to be with Christ. The pain of hell is indeed intolerable, yet are ten thousand hells nothing to falling from that blessed glory, and being held in hate by Christ.
"Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves." Behold together with the dogs and swine another kind of ambush and conspiracy, far more grievous than that. For those are acknowledged and open, but these shaded over. For which cause also, while from those He commanded to hold off, these He charged men to watch with exact care, as though it were not possible to see them at the first approach. Wherefore He also said, "beware"; making us more exact to discern them.
Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, "false prophets," for then also no less did such things happen. Be not now, I pray you, troubled (so He speaks), for nothing new nor strange is to befall you. Since for all truth the devil is always secretly substituting its appropriate deceit.
And by the figure of "false prophets," here, I think He shadows out not the heretics, but them that are of a corrupt life, yet wear a mask of virtue; whom the generality are wont to call by the name of impostors. Wherefore He also said further,
"By their fruits ye shall know them."
For amongst heretics one may often find actual goodness, but amongst those whom I was mentioning, by no means.
"What then," it may be said, "if in these things too they counterfeit?" "Nay, they will be easily detected; for such is the nature of this way, in which I commanded men to walk, painful and irksome; but the hypocrite would not choose to take pains, but to make a show only; wherefore also he is easily convicted." Thus, inasmuch as He had said, "there be few that find it," He clears them out again from among those, who find it not, yet feign so to do, by commanding us not to look to them that wear the masks only, but to them who in reality pursue it.
"But wherefore," one may say, "did He not make them manifest, but set us on the search for them?" That we might watch, and be ever prepared for conflict, guarding against our disguised as well as against our open enemies: which kind indeed Paul also was intimating, when he said, that "by their good words they deceive the hearts of the simple." Let us not be troubled therefor, when we see many such even now. Nay, for this too Christ foretold from the beginning.
And see His gentleness: how He said not, "Punish them," but, "Be not hurt by them," "Do not fall amongst them unguarded." Then that thou mightest not say, "it is impossible to distinguish that sort of men," again He states an argument from a human example, thus saying,
"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."
Now what He saith is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest thou shouldest have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, "The carnal mind is death; for it is not subject to the law of God, neither indeed can be."
And if He states the same thing twice, it is not tautology. But, lest any one should say, "Though the evil tree bear evil fruit, it bears also good, and makes the distinction difficult, the crop being twofold:" "This is not so," saith He, "for it bears evil fruit only, and never can bear good: as indeed in the contrary case also."
"What then? Is there no such thing as a good man becoming wicked? And the contrary again takes place, and life abounds with many such examples."
But Christ saith not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit.
What then? did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed.
Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying hath deprived them of all excuse. "For thou canst not say, 'I am deceived and beguiled;' since I have given thee exactly this way of distinguishing them by their works, having added the injunction to go to their actions, and not to confound all at random."
"For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.
Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying,
"Every tree that bringeth not forth good fruit is hewn down, and cast into the fire."
Then, to make the saying less grievous, He added,
"Wherefore by their fruits ye shall know them."
That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel.
Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an "axe," and of a "tree cut down," and of "unquenchable fire."
And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it.
But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree.
Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and "to depart and be with Christ."
No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear "I know you not," to be accused for not feeding Him when we saw Him an hungered. Yea, better surely to endure a thousand thunderbolts, than to see that face of mildness turning away from us, and that eye of peace not enduring to look upon us. For if He, while I was an enemy, and hating Him, and turning from Him, did in such wise follow after me, as not to spare even Himself, but to give Himself up unto death: when after all this I do not vouchsafe to Him so much as a loaf in His hunger, with what kind of eyes shall I ever again behold Him?
Attend to the words, for they have an especial force, many walk in the broad way—few find the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. 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 simple brethren.
We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, I know not the man? Or how, on the other hand, could Moses' father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel?
(Verse 18 and following) A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit will be cut down and thrown into the fire. Therefore, by their fruits you will know them. Let us ask the heretics who claim that there are two contradictory natures, if according to their understanding, a good tree can never bear bad fruit, then how did Moses, a good tree, sin by striking the rock (Deut. 32)? And how did David, after killing Uriah, sleep with Bathsheba (2 Sam. 11)? And how did Peter, during the Passion of the Lord, deny Him, saying: 'I do not know the man' (Matt. 26:72)? Or what connection is there between Jethro, the father-in-law of Moses, a bad tree who did not believe in the God of Israel, giving good advice to Moses (Exod. 18)? And how did Achior, in speaking to Holofernes, say something useful (Judith 5)? And as the comedian said (which the Apostle confirmed): 'Evil company corrupts good morals' (1 Cor. 5). And when they do not find what to answer, let us infer that Judas (John 13) , once a good tree, bore bad fruits after betraying (or handing over) the Savior; and that Saul (Philippians 3) , a bad tree at the time he persecuted the Church of Christ, bore good fruits afterwards, when he was transformed from a persecutor into a vessel of election (Acts 9) . Therefore, a good tree does not bear bad fruits as long as it perseveres in the pursuit of goodness; and a bad tree remains in the fruits of sin as long as it does not convert to repentance. For no one remains in what he was, he begins to be what he has not yet begun.
A hermit said, ‘If a man has words but no works, he is like a tree with leaves but no fruit. Just as a tree laden with fruit is also leafy, the man of good works will also have good words.’
The Lord had before commanded His Apostles, that they should not do their alms, prayers, and fastings before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks saying, Take heed of false prophets.
What is written below that the Law and the Prophets were until John, (Mat. 11:13.) is said, because there should be no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not prophesying of Christ, rather interpreting the things which had been prophesied of Christ by the ancients, that is by the doctors of the Churches. For no man can unfold prophetic meaning, but the Spirit of prophecy. The Lord then knowing that there should be false teachers, warns them of divers heresies, saying, Take heed of false prophets. And forasmuch as they would not be manifest Gentiles, but lurk under the Christian name, He said not 'See ye,' but, Take heed. For a thing that is certain is simply seen, or looked upon; but when it is uncertain it is watched or narrowly considered. Also He says Take heed, because it is a sure precaution of security to know him whom you avoid. But this form of warning, Take heed, does not imply that the Devil will introduce heresies against God's will, but by His permission only; but because He would not choose servants without trial, therefore He sends them temptation; and because He would not have them perish through ignorance, He therefore warns them beforehand. Also that no heretical teacher might maintain that He spoke here of Gentile and Jewish teachers and not of them, He adds, who come to yon in sheep's clothing. Christians are called sheep, and the sheep's clothing is a form of Christianity and of feigned religion. And nothing so casts out all good as hypocrisy; for evil that puts on the semblance of good, cannot be provided against, because it is unknown. Again, that the heretic might not allege that He here speaks of the true teachers which were yet sinners, He adds, But inwardly they are ravening wolves. But Catholic teachers should they indeed have been sinners, are spoken of as servants of the flesh, yet not as ravening wolves, because it is not their purpose to destroy Christians. Clearly then it is of heretical teachers that He speaks; for they put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning, such the Apostle speaks, I know that after my departure there will enter among you grievous wolves, not sparing the flock. (Acts 20:29.)
The fruits of a man are the confession of his faith and the works of his life; for he who utters according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against God, is the wolf.
The grape has in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church which binds many faithful by a sweet embrace of charity, as the fig contains many seeds inclosed in one skin. The fig then has these significations, namely, love in its sweetness, unity in the close adhesion of its seeds. In the grape is shown patience, in that it is cast into the wine-press—joy, because wine maketh glad the heart of man—purity, because it is not mixed with water—and sweetness, in that it delighteth. The thorns and thistles are the heretics. And as a thorn or a thistle has sharp pricks on every part, so the Devil's servants, on whatsoever side you look at them, are full of wickedness. Thorns and thistles then of this sort cannot bear the fruits of the Church. And having instanced in particular trees, as the fig, the vine, the thorn, and the thistle, He proceeds to show that this is universally true, saying, Thus every good tree bringeth forth good fruit, but an evil tree bringeth forth evil fruit.
(Mor. xxxi. 14.) Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep's skin, and shows by persecuting how great his rage against the good.
And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.
. He addresses the Jews, speaking the same words as did John. (Mt. 3:10) Jesus likens man to a tree. For by the introduction of a graft, a fruitless tree can bear fruit; so, too, a sinful and fruitless man when engrafted with Christ can bear fruits of virtue.
(non occ.) From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, Therefore by their fruits ye shall know them.
The bad (natural) tree cannot produce good fruit. But oddly, it can produce fruits that by all external tests are indistinguishable from the good ones: the act done from one's own separate and unredeemed, tho' 'moral' will, looks exactly like the act done by Christ in us. And oddly enough it is the tree's real duty to go on producing these imitation fruits till it recognises this futility and despairs and is made a new (spiritual) tree. The trouble in the XVIth century was that Luther - who intuited the truth - was fundamentally an uneducated man, a peasant type: and really let the whole question get immediately entangled with political and ecclesiological questions which were really quite irrelevant to it. But the whole question must now be raised again.
What most people who talk about Reunion don't realise is that continental Protestantism regards the Church of England as still theologically 'un-reformed' and the Lutheran-Anglican gap is really at present at least as wide as the Anglical-Roman. It is thus a three cornered affair.
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Summary
Matthew 7:20 serves as a succinct and powerful summation of Jesus' teaching on discerning true and false spiritual leaders, encapsulated within His transformative Sermon on the Mount. It establishes a timeless principle that character, authenticity, and spiritual integrity are not merely professed but are fundamentally revealed through the consistent, observable outcomes of one's life, actions, and teachings, metaphorically referred to as "fruits." This verse calls believers to a profound level of spiritual discernment, urging them to look beyond superficial appearances to the tangible evidence of a person's true nature.
Context
Literary Context
This verse concludes a crucial segment of the Sermon on the Mount, specifically Jesus' solemn warning against false prophets found in Matthew 7:15-19. Jesus begins by cautioning His disciples to "beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves" (Matthew 7:15). He then introduces the agricultural analogy, asking, "Do men gather grapes of thorns, or figs of thistles?" and explicitly states, "Ye shall know them by their fruits" (Matthew 7:16). The subsequent verses (Matthew 7:17-19) further elaborate on the impossibility of a good tree bearing bad fruit or a corrupt tree bearing good fruit, culminating in the declaration that every tree not bearing good fruit will be cut down. Verse 20 acts as a concise, emphatic reiteration of this central principle, solidifying the method of discernment. It bridges the warning about false prophets to the broader call for genuine obedience and a life characterized by true righteousness, which Jesus continues to expound upon in the following verses concerning those who merely say "Lord, Lord" versus those who do the will of the Father (Matthew 7:21-23).
Historical & Cultural Context
In ancient Israel, an agrarian society, the concept of a tree being known by its fruit was not merely a metaphor but a daily reality. People understood that the quality of a harvest directly reflected the nature of the plant. This provided a readily accessible and universally understood illustration for Jesus' audience. Furthermore, the Old Testament frequently warned against false prophets who led the people astray with deceptive words and actions (e.g., Deuteronomy 13:1-5, Jeremiah 14:14). There was a strong cultural expectation for prophets to be true to God's word, and their authenticity was often tested by the fulfillment of their prophecies or the alignment of their lives with God's commands. Jesus' teaching here taps into this deep-seated cultural understanding, applying it to the new covenant community and the challenge of discerning authentic spiritual leadership in a world where outward appearances could be misleading.
Key Themes
Matthew 7:20 powerfully contributes to several overarching themes within the Sermon on the Mount and the broader Gospel of Matthew. Firstly, Discernment is paramount; Jesus equips His followers with a practical tool to distinguish between genuine and deceptive spiritual influences. This theme is crucial for navigating the challenges of the kingdom of heaven, as seen in the parables of the wheat and the tares (Matthew 13:24-30). Secondly, the verse underscores the theme of Authenticity and Character. True spiritual identity is not a matter of outward confession or religious performance, but of an inward transformation that produces tangible, consistent evidence in one's life. This aligns with Jesus' emphasis on internal righteousness over external piety throughout the Sermon, particularly in His teachings on prayer, fasting, and giving alms (Matthew 6:1-18). Finally, the concept of Actions Over Words is central. "By their fruits" emphasizes that what people do and the results they produce are far more indicative of their true nature than what they say or how they present themselves. This theme is further developed immediately after this verse, where Jesus warns against those who merely profess faith but do not obey God's will (Matthew 7:21).
Exposition and Analysis
Key Word Analysis
This particle, derived from a root suggesting the drawing of a conclusion, functions as an inferential connector. It signifies "therefore," "consequently," or "so then," indicating that the statement in verse 20 is a logical deduction or summary based on the preceding verses (15-19). It emphasizes that the method of discernment—knowing by fruits—is the inevitable and necessary outcome of Jesus' warning about false prophets.
This term, literally meaning "produce," "harvest," or "offspring," is used metaphorically here to denote the observable outcomes, results, or consequences of a person's inner disposition, beliefs, and teachings. It refers to the tangible evidence of one's character, actions, attitudes, and the spiritual impact they have on others. It implies a consistent pattern of behavior and influence, not just isolated acts, much like a tree consistently bears a specific type of fruit.
This verb means "to know upon some mark," implying recognition, or "to become fully acquainted with" and "to acknowledge." It suggests a knowledge that goes beyond superficial acquaintance (ginṓskō) to a deeper, more complete understanding or discernment based on observation and experience. It's not just a casual recognition but a thorough, conclusive identification of someone's true nature through their consistent "fruit."
Verse Breakdown
"Wherefore"
This introductory conjunction signals a logical conclusion or summary of the preceding argument. Jesus has just explained that false prophets are like corrupt trees that cannot bear good fruit, and good trees cannot bear bad fruit. "Wherefore" indicates that the statement to follow is the practical, unavoidable consequence or application of that truth. It's the "so what?" of the analogy.
"by their fruits"
This phrase specifies the means or standard by which discernment is to occur. The "fruits" are the observable, tangible manifestations of a person's inner character, beliefs, and spiritual condition. These "fruits" encompass their actions, words, teachings, lifestyle choices, the impact they have on others, and the overall trajectory of their lives. It emphasizes that external appearance or eloquent speech are insufficient; true nature is revealed through consistent, demonstrable output.
"ye shall know them"
This declarative statement is a direct instruction and a promise of certainty. The verb "know" (epiginṓskō) implies a deep, experiential, and conclusive recognition, not merely a superficial understanding. It assures the disciples that by applying the principle of observing "fruits," they will indeed be able to accurately identify and distinguish between genuine and deceptive spiritual leaders. This knowledge is not speculative but assured, providing a reliable means of spiritual assessment.
Literary Devices
Matthew 7:20, though concise, is rich in literary technique. The most prominent device is Metaphor, specifically the Analogy of trees and their fruit, which Jesus introduces in the preceding verses and summarizes here. The "fruits" serve as a powerful metaphor for the observable outcomes of a person's life, encompassing their character, actions, teachings, and influence. This agricultural imagery makes a complex spiritual truth accessible and memorable to an agrarian audience. Furthermore, the verse functions as a Summary Statement, distilling a longer argument (Matthew 7:15-19) into a pithy, memorable axiom. It also employs Epigrammatic brevity, delivering profound wisdom in a concise and impactful manner, making it easily quotable and applicable. The entire passage, including verse 20, also subtly uses Contrast between the "sheep's clothing" (outward appearance) and the "ravening wolves" (inward reality), highlighting the deceptive nature of false prophets and the necessity of discerning true character through their "fruits."
Theological and Thematic Connections
Matthew 7:20 stands as a foundational principle for Christian discernment, echoing and amplifying themes found throughout the biblical narrative. It underscores the theological truth that genuine faith is never merely intellectual assent or verbal profession, but a transformative power that inevitably manifests in righteous living. This principle connects directly to the Old Testament emphasis on the importance of obedience and the consequences of disobedience, where the "fruit" of a nation or individual's life revealed their true relationship with God. In the New Testament, this concept is further developed, emphasizing that true discipleship is evidenced by a life that bears spiritual fruit, which is the natural overflow of the Holy Spirit's work within a believer. It challenges the superficiality of outward religiosity, calling believers to a deeper authenticity where their walk matches their talk, and their inner character is reflected in their outward conduct. This discernment is not for judgment in a condemnatory sense, but for protection against deception and for the identification of true spiritual authority.
Reflection and Application
Jesus' statement in Matthew 7:20 provides timeless wisdom for both personal introspection and communal discernment. In a world saturated with voices and claims, this verse serves as an indispensable guide, urging believers to look beyond charismatic personalities or eloquent rhetoric to the tangible evidence of a person's life and the impact of their teachings. It calls us to cultivate a discerning spirit, patiently observing patterns of behavior, character, and the long-term effects of someone's influence. This applies not only to evaluating spiritual leaders and teachers but also to assessing the authenticity of any claim or movement. Furthermore, it prompts profound self-examination: what "fruit" am I bearing in my own life? Are my actions, attitudes, and the impact I have on others consistent with my profession of faith in Christ? This verse challenges us to pursue genuine transformation, recognizing that true discipleship is evidenced by a life that consistently reflects the character of Christ, producing good and lasting results that bring glory to God.
Questions for Reflection
FAQ
What exactly does Jesus mean by "fruits" in this context?
When Jesus speaks of "fruits" in Matthew 7:20, He is using an agricultural metaphor to refer to the observable outcomes, results, or consequences of a person's inner disposition, beliefs, and teachings. These "fruits" are the tangible evidence of their true character. For a false prophet, the "fruits" might include leading people astray, promoting self-serving agendas, exhibiting hypocrisy, or producing division and spiritual harm. For a true follower of Christ, the "fruits" would align with the "fruit of the Spirit" described in Galatians 5:22-23, such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control, as well as the positive impact of their teachings and life on others. It's about a consistent pattern of behavior and influence, not just isolated acts or eloquent words.
How does this verse apply to me personally, beyond discerning leaders?
While the immediate context of Matthew 7:15-20 is about discerning false prophets, the principle of "by their fruits ye shall know them" has profound personal application. It calls for rigorous self-examination. Just as we are to evaluate others, we are also to honestly assess our own lives. Are the "fruits" of our daily actions, attitudes, and choices consistent with our profession of faith in Jesus Christ? Do our lives reflect the character of God? This verse encourages us to move beyond mere verbal declarations of faith to a lifestyle of genuine obedience and spiritual integrity, recognizing that true faith is always evidenced by transformed living, as highlighted in James 2:18.
Does this mean I should be constantly judging everyone?
No, Jesus is not advocating for a judgmental or hypercritical spirit. In fact, earlier in the same sermon, He warns against hypocritical judgment (Matthew 7:1-5). The discernment called for in Matthew 7:20 is for the purpose of protection and wisdom, especially concerning those who claim spiritual authority or leadership. It's about evaluating the authenticity and trustworthiness of teachings and leaders, not about condemning individuals for their struggles or imperfections. It requires patience and observation of consistent patterns, rather than hasty or superficial judgments. The goal is to safeguard oneself and the community from deception, ensuring that one is following true shepherds and not "ravening wolves" in "sheep's clothing" (Matthew 7:15).
Christ-Centered Fulfillment
Matthew 7:20, with its emphasis on knowing by "fruits," finds its ultimate fulfillment and clearest expression in the person and work of Jesus Christ. He is the perfectly "good tree" who bore only "good fruit," never a corrupt one. His entire life, from His miraculous birth to His sacrificial death and glorious resurrection, was a seamless demonstration of divine character and perfect obedience to the Father's will. Unlike the false prophets who appear in "sheep's clothing" but are inwardly "ravening wolves" (Matthew 7:15), Jesus was authentically the "Lamb of God" (John 1:29) who truly laid down His life for His sheep. His "fruits" were undeniable: healing the sick, casting out demons, teaching with authority, and ultimately, offering Himself as the perfect sacrifice for sin. Furthermore, Jesus Himself is the source of all true spiritual fruit for believers. In John 15:1-8, He declares, "I am the true vine, and my Father is the husbandman... Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." He explicitly states, "Without me ye can do nothing" (John 15:5). Thus, the ability for believers to bear "good fruit" (as discussed in Matthew 7:17) is entirely dependent on their abiding in Christ. He not only exemplifies the principle of "knowing by fruits" but also empowers His followers to live lives that bear the "fruit of the Spirit" (Galatians 5:22-23), thereby fulfilling His command and demonstrating their authentic relationship with Him.