All posts by Dwight Gingrich

A Heart that Bears Fruit for God (1 of 4)

Today it was my turn to preach here at Followers of Jesus Church Atlanta. For a text, I chose the passage that I was reading this week as I work my way through Matthew’s Gospel in Greek. As a bonus, it is a passage that includes a quotation from the OT. I often try to include an OT reading and a NT reading in our gatherings, and I often like to chose passages where the NT quotes the OT.  Regular exposure to such passages is one good way to improve our own ability to interpret Scripture.

For something different, I decided to write out my sermon in full in advance. I didn’t end up simply reading it through, but it did work well both as preparation and as notes while I preached. Plus, now I can share it here! Here is our outline:

Part 1: What Is “Fruit”?
Part 2: Two Kinds of Hearers
Part 3: Isaiah 6 and Hardness of Heart
Part 4: Four Kinds of Hearers and One Goal


Today I want to talk to you about a heart that bears fruit for God. Our text is Matthew 13:1-23. You may turn there now. This is the famous Parable of the Sower, perhaps better titled the Parable of the Soils. Our key verse today is the last verse of our passage, verse 23. I’ll read it now:

“As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”

This verse is the conclusion of Jesus’ explanation of his parable. In this explanation Jesus clarifies that the “seed” is “the word of the kingdom” and the various soils are different kinds of people who respond differently to the gospel message. But in this last verse there is one term from his farming imagery that Jesus does not explain. What is it?

WHAT IS “FRUIT”?

The term is “fruit,” and we will begin our study today with this term. What do you think it means? I remember, when I was a young adult, looking at passages like this and the one in John 15 and thinking that Jesus was talking about evangelism, as if bearing fruit referred to spiritual reproduction. Now I think this is possibly included, but much too narrow of a focus.

This likely reason why Jesus never interpreted this term here because this fruit imagery was well known to his Jewish audience. Fruit imagery appears multiple times even just within Matthew’s Gospel, and the meaning soon becomes clear:

“Bear fruit in keeping with repentance… Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.” (Matt. 3:8, 10) —John the Baptist to the Pharisees and Sadducees

  • Good fruit is the result of repentance
  • Good fruit is essential to avoid judgment

“Beware of false prophets… 16 You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? 17 So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. 18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will recognize them by their fruits. 21 Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ (Matt. 7:15-23)

  • Fruit can be good or bad, depending on the “tree”
  • Good fruit = doing “the will of my Father who is in heaven” (not merely doing mighty works or being a prophet)

“…Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. 33 Either make the tree good and its fruit good, or make the tree bad and its fruit bad, for the tree is known by its fruit. 34 You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. 35 The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil.” (Matt. 12:32-35) —Jesus to Pharisees, who had just said he cast out demons by power of Satan

  • Fruit comes from the heart; fruit change requires heart change
  • Fruit includes our speech

“And seeing a fig tree by the wayside, he went to it and found nothing on it but only leaves. And he said to it, “May no fruit ever come from you again!” And the fig tree withered at once.” (Matt. 21:19) —Jesus cursing fig tree in his final week

  • The Jewish nation failed to produce good fruit, so would be judged

“’When the season for fruit drew near, he sent his servants to the tenants to get his fruit…’ [But they killed his son.] They said to him, ‘He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons.’… Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.” (Matt. 21:34, 41, 43) —Jesus telling the parable of the tenants who refused to give their master fruit from his vineyard

  • Failing to produce fruit is connected to rejecting (killing) God’s Son
  • The Jewish leadership failed to give God the fruit he required, so they would lose leadership of God’s kingdom

Fruit, then, is our whole outward way of life, including our actions and our speech. Fruit can be good or evil, for it springs from good or evil hearts. Good fruit comes from a good heart that has experienced repentance and welcomed Jesus as God’s Son and as King. Only truly doing God’s will counts as good fruit—hypocritical mighty works in his name don’t count. Those who produce bad fruit will ultimately be removed from God’s kingdom and destroyed.

A heart that bears fruit for God, then, is a heart that does the will of God, a heart that gives God what is rightfully his and what pleases him in every aspect of life.

Who bears such fruit? Who has such a heart? Back to our key verse: “This is the one who hears the word and understands it.” Only the heart that understands the word of the kingdom can do the will of God.

For the rest of our time, then, we will consider what it means to have a heart that understands. We will consider two kinds of hearers, four kinds of hearers, and one goal.


Your responses are welcome in the comments below!


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Why Did Jesus Command His Disciples to Buy Swords? – Intro Draft

I have been working on an essay. Here is a draft of the introduction.

What do you think? Shall I finish the essay? Do you have any suggestions about how it should unfold that won’t entirely derail me? Any encouragement for a slow writer? 🙂

You may share your feedback in the comments below. Thank you!

Here is a PDF of the entire introduction draft: Why did Jesus Command his Disciples to Buy Swords – Intro Draft

Here is a link to download it: Why did Jesus Command his Disciples to Buy Swords – Intro Draft

And here is a part of what you can read in the PDFs above:


Why did Jesus Command his Disciples to Buy Swords?

On the night when he was betrayed, our Lord in his kindness said many things that troubled and confused his unprepared disciples. Of all his words from that night, few still confuse his disciples today more than this statement: “Let the one who has no sword sell his cloak and buy one” (Luke 22:36  ESV).[1] An online survey using Google reveals how much this statement still cuts Christians into opposing interpretive camps today. Among current scholarly commentators there is less diversity of opinion, but still not a clear consensus interpretation of what Jesus meant.

This essay will consider two primary interpretive questions: (1) Was Jesus teaching his disciples to use swords in human combat? (2) What is the relationship between Jesus’ sword command and his subsequent quotation of the prophecy in Isaiah 53:12 that he would be “numbered with the transgressors” (Luke 22:37)? These two questions are not the only important questions raised by Jesus’ sword command. When combined as variables on a two-dimensional graph, however, they offer four interpretive quadrants or positions (see Table 1), and these four positions represent the most important interpretive options held today by both popular readers and biblical scholars:

  1. Self-defense: Jesus told his disciples to buy swords so they would use them, to defend themselves from enemies.
  2. Among transgressors: Jesus told his disciples to buy swords so they would use them, so the prophecy would be fulfilled that he would be “numbered with the transgressors.”
  3. Appearance of transgressors: Jesus told his disciples to buy swords so the prophecy would be fulfilled that he would be “numbered with the transgressors,” but he didn’t want them to actually use them.
  4. Metaphor for dangerous times: Jesus told his disciples to buy swords but didn’t want them to actually buy or use them; he was speaking figuratively about dangerous times to come.

What interpretation will this essay defend? Before I gave this verse much thought, my assumptions were probably most in line with interpretive option…

[1] The English Standard Version (ESV) will be used in this essay unless otherwise noted. Note: The Greek syntax behind this statement is somewhat difficult to parse, as technical commentaries usually discuss. But no matter how the syntax is understood, the resulting instruction is the same: The disciples are urged to buy swords.

 


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Notes While Reading the Christian Standard Bible (CSB)

I set a goal this year to read through the Bible in the Christian Standard Bible (CSB) translation. I’m far behind schedule but don’t regret my choice.

The CSB, you may recall, is the new version of the now-retired Holman Christian Standard Bible (HCSB). There are many differences between the two, though both aim(ed) to provide a translation that falls somewhere between the formal equivalence (NASB, KJV, ESV) and functional equivalence (NIV, NET, NLT) ends of the translation spectrum.

You can easily find more information online about all such things, including my own advice about Bible translations. Here I’ll simply share a few translation choices that have stood out to me so far in the CSB. Let’s talk about Adam, sex, and cubits.

“ADAM” or “THE MAN”?

The Hebrew word for the name of the first man, “Adam,” simply means “the man” or, in a generic sense, “human beings.” Translators need to use context when deciding how ‘adam should be translated.

This creates special challenges in the early chapters of Genesis. The first occurrence of ‘adam is in Genesis 1:26, where God says, “Let us make man in our image, according to our likeness. They will rule…” (I’ll use CSB in this post unless otherwise stated). Here both the theological emphasis on all humanity being created in God’s image and the plural “they” make it clear that a translation such as “man” or “human beings” (CSB footnote) is necessary. “Let us make Adam” would not work.

By the time we get to Genesis 5:3, it is very clear that ‘adam references not merely “human beings” in general nor even a generic “man,” but a specific individual: “Adam was 130 years old when he fathered a son in his likeness… and named him Seth.”

But the Genesis creation narrative flows quite seamlessly from a general description of the creation of humanity in general to a more specific discussion of Adam and Eve as individuals. When should we start thinking of ‘adam as a specific man?

It is always interesting to see when translations make this transition.

The KJV first mentions “Adam” at Genesis 2:19:

And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

The ESV makes the transition one verse later, at Genesis 2:20:

The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam there was not found a helper fit for him.

The NASB and the NIV do the same as the ESV, but the NIV tips the reader off as early as  Genesis 2:4 by providing a heading that reads “Adam and Eve.”

The NLT waits until Genesis 3:20 to make the transition, translating a single Hebrew word twice to help the reader along:

Then the manAdam—named his wife Eve, because she would be the mother of all who live.

But the CSB waits even longer. “Adam” doesn’t appear until Genesis 4:25:

Adam was intimate with his wife again, and she gave birth to a son and named him Seth…

Which option is best? I give NLT top points for clarity. And it is ingenious to provide Adam’s name in the same verse where Eve is first named! But its double translation implies that two terms are present in Hebrew where there is only one.

Overall, I like the choice of the NASB, NIV, and ESV best. Including both “the man” and “Adam” in the same verse somewhat eases the transition, helping the reader know both terms refer to the same person.

And I like the CSB the least of the options shown above. When “Adam” first appears in Genesis 4:25, the man named “Adam” has not been discussed since Genesis 4:1—twenty-four verses earlier—where we read, “The man was intimate with his wife Eve…” The intervening verses have been about other characters named Cain, Abel, Lamech, and more. Advanced readers will notice that “Adam” who is “intimate with his wife” in 4:25 is “the man” who was “intimate with his wife” in 4:1.  But many beginning Bible readers (and there are increasing numbers in North America) will be left wondering who this “Adam” is that they are hearing about the first time, and why he is mentioned “again” if he has not been named before.

“KNEW,” “MADE LOVE TO,”
or “WAS INTIMATE WITH”?

But if the CSB strikes out with “Adam,” it hits a home run with its translation for the act of sexual intercourse, also mentioned in the verses above.

Translating sexual language brings many potential pitfalls. First, there are our modern preoccupations with sex, ranging from undue sexual embarrassment (especially when reading the Bible aloud in church!) to the anything-goes flaunting of sexual provocation in North American media and fashion.

The ancient biblical conceptions of sexuality also bring translation challenges. When the Old Testament talks about sexual intercourse, it often uses the word yada, often translated “know”/”knowledge.” Here is how Baker’s Evangelical Dictionary of Biblical Theology begins its discussion of this word:

Yada… appears almost 950 times in the Hebrew Bible. It has a wider sweep than our English word “know, ” including perceiving,learning, understanding, willing, performing, and experiencing. To know is not to be intellectually informed about some abstract principle, but to apprehend and experience reality.

This word yada is used of all sorts of situations, including humanity’s knowledge of God, God’s knowledge of humanity, personal skills, moral awareness, and treaty relationships.

And sex.

Formal modern language about sexual union rarely expresses this concept of knowing another person. “Sexual intercourse” and “coitus” sound too scientific. “Had sex” is too dryly factual and sounds like we are talking about consumer goods. “Consummation” and “sexual relations” come closer, but still do not emphasize knowing above other possible connotations. Informal language such as “make love with” and “go to bed with” also often misses the boat.

Given these ancient and modern challenges, what is a translator to do?

The KJV famously simply opts for “knew.” Formally, this is a perfect translation choice, retaining links to other places where yada is found. And functionally, it points the reader directly to a primary significance that the ancient Hebrews saw in the sexual act. That said, it leaves some modern readers clueless as to what Adam actually did. (Did he take Eve on a date? Exchange family histories with her? Ask her about her favorite flavor of ice cream?) Now, this has its advantages in church Bible readings, when children are present, right? But nobody today uses “knew” in this way unless they are deliberately parroting the KJV.

That is what the NKJV does, and so do others like the NRSV and the ESV. It works, but it needs some explanation from time to time.

The NASB uses “had relations with.” That’s closer to modern usage, though usually today one would specify that it is sexual relations under discussion. And again, the modern idiom “relations” does not quite emphasize the idea of knowing in a way that matches the Hebrew yada.

The NIV lets modern usage lead the way, so it says Adam “made love to” his wife. This translation mercifully lets readers know what actually happened. But it totally misses the boat with its connotation of loving another person rather than knowing them. It carries too much baggage from medieval notions of romance and modern chick flicks.

The CSB, it seems to me, gets it about as good as modern English can: “Adam was intimate with his wife.” First, this clearly conveys what actually happened between Adam and his wife. Dictionaries define this phrase as “to have sexual relations with” or have “sex” or “sexual intercourse” with someone. Second, the word “intimate” very accurately expresses the sort of experiential knowledge conveyed by the Hebrew yada. And third, the phrase is an idiom, which appears to be how the term yada functioned when used to refer to sexual activity.

Well, done, CSB!

“CUBITS” or “INCHES”?

Today while reading through Exodus in the CSB, I was surprised to read this:

They are to make an ark of acacia wood, forty-five inches long, twenty-seven inches wide, and twenty-seven inches high. (Exodus 25:10)

What surprised me was the appearance of “inches,” along with other modern units such as “feet,” “yards,” and “pounds.”

Metric units would be so much better, right? Actually, what I was expecting was “cubits,” as I grew up reading about in the KJV:

And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.

A cubit was the length from a man’s elbow to his fingertips—about 18 inches. So, when you do the conversions, the CSB lengths remain accurate.

But every other translation I’ve commonly used retains the ancient Hebrew units. This includes the NKJV, the NASB, the ESV, and—surprisingly—even the NIV. I say surprisingly because usually the NIV is seen as more quick than the CSB to prioritize modern language over the formal patterns of the original text. (We saw a hint of this above with the NIV’s “made love to” vs. the CSB’s still-modern-but-less-widely-used “was intimate with.”) Generally, if no significant meaning will be lost by using modern terminology, the NIV will use it. So why didn’t they here?

Roughly twenty of the approximately fifty English translations on www.Biblegateway.com use modern units.  I am somewhat surprised that so many do. Most recent translations opt for English units. But there are some exceptions: for example, the Lexham English Bible, International Standard Version, and even the Amplified Bible still retain Hebrew units. (None offer metric units. And the ESVUK retains biblical units in sensible British fashion.)

I don’t know what I think about this choice. I have been familiar long enough with cubits to have little trouble picturing the size of objects measured with this unit. But other ancient units (shekel, hin, etc.) still leave me searching for footnotes. So I appreciate the assistance that using modern units gives to readers.

On the other hand, an ark that is “twenty-seven inches wide” (not 24″ or 36″) sounds less natural than one that is “one and a half cubits wide.” The same is true of:

  • an altar that is “7 ½ feet” long and wide (not 8 feet) versus one that is “five cubits” long and wide (Ex. 27:1), or
  • hangings that are “22 ½ feet” long (not 20 feet or 25 feet) versus “15 cubits” long (Ex. 27:14).

It is clear that God used measurements that were ordinary sizes in the culture of ancient Israel, but using modern unit conversions doesn’t convey this.

A second potential concern is that some biblical measurements have symbolic meaning that can be lost in conversion. That said, I am not aware of any such symbolism in the measurements of the tabernacle, apart from ratios of length which are not lost in conversion. The dimensions of the Most Holy Place form a cube in feet just as well as in cubits, thus preserving the link to the cube-shaped New Jerusalem in Revelation. And in Revelation, where the units measuring the New Jerusalem do indeed have symbolic significance (being multiples of 12), the CSB does use the biblical units, excluding modern units to footnotes:

He measured the city with the rod at 12,000 stadia. Its length, width, and height are equal. Then he measured its wall, 144 cubits according to human measurement, which the angel used. (Rev. 21:16-17)

I would need to examine this further to see how well the CSB handles this balance. But what I see so far suggests that in their handling of units of measurement the CSB translators have achieved the “optimal equivalence” they aimed for between faithfulness to the original text and readability for the modern ear.


Every translation philosophy has trade-offs. I enjoy reading multiple translations to help me better ponder and understand God’s words.

Have you read from the CSB? Do you have any most- or least-favorite translation choices from the CSB? Share them in the comments below. And keep reading…


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