Known By Their Fruits

The Jews, the Greeks and the Romans all used the idea that a tree is to be judged by its fruits. "Like root, like fruit," ran the proverb. Epictetus was later to say, "How can a vine grow not like a vine but like an olive, or, how can an olive grow not like an olive but like a vine" (Epictetus, Discourses 2: 20). Seneca declared that good cannot grow from evil any more than a fig tree can from an olive.

But there is more in this than meets the eye. "Are grapes gathered from thorns?" asked Jesus. There was a certain thorn, the buckthorn, which had little black berries which closely resembled little grapes. "Or figs from thistles?" There was a certain thistle, which had a flower, which, at least at a distance, might well be taken for a fig.

The point is real, and relevant, and salutary. There may be a superficial resemblance between the true and the false prophet. The false prophet may wear the right clothes and use the right language; but you cannot sustain life with the berries of a buckthorn or the flowers of a thistle; and the life of the soul can never be sustained with the food which a false prophet offers. The real test of any teaching is: Does it strengthen a man to bear the burdens of life, and to walk in the way wherein he ought to go?

Let us then look at the false prophets and see their characteristics. If the way is difficult and the gate is so narrow that it is hard to find, then we must be very careful to get ourselves teachers who wit help us to find it, and not teachers who will lure us away from it.

The basic fault of the false prophet is self-interest. The true shepherd cares for the flock more than he cares for his life; the wolf cares for nothing but to satisfy his own gluttony and his own greed. The false prophet is in the business of teaching, not for what he can give to others, but for what he can get to himself.

The Jews were alive to this danger. The Rabbis were the Jewish teachers, but it was a cardinal principle of Jewish Law that a Rabbi must have a trade by which he earned his living, and must on no account accept any payment for teaching. Rabbi Zadok said, "Make the knowledge of the Law neither a crown wherewith to make a show, nor a spade wherewith to dig." Hillel said, "He who uses the crown of the Law for external aims fades away." The Jews knew all about the teacher who used his teaching self-interestedly, for no other reason than to make a profit for himself. There are three ways in which a teacher can be dominated by self interest.

(i) He may teach solely for gain. It is told that there was trouble in the Church at Ecclefechan, where Thomas Carlyle's father was an elder. It was a dispute between the congregation and the minister on a matter of money and of salary. When much had been said on both sides, Carlyle's father rose and uttered one devastating sentence: "Give the hireling his wages, and let him go." No man can live on nothing, and few men can do their best work when the pressure of material things is too fiercely on them, but the great privilege of teaching is not the pay it offers, but the thrill of opening the minds of boys and girls, and young men and maidens, and men and women to the truth.

(ii) He may teach solely for prestige. A man may teach in order to help others, or he may teach to show how clever he is. Denney once said a savage thing: "No man can at one and the same time prove that he is clever and that Christ is wonderful." Prestige is the last thing that the great teachers desire. J. P. Strutliers was a saint of God. He spent all his life in the service of the little Reformed Presbyterian Church when he could have occupied any pulpit in Britain. Men loved him, and the better they knew him the more they loved him. Two men were talking of him. One man knew all that Struthers had done, but did not know Struthers personally. Remembering Struthers' saintly ministry, he said, "Struthers will have a front seat in the Kingdom of Heaven." The other had known Struthers personally and his answer was: "Struthers would be miserable in a front seat anywhere." There is a kind of teacher and preacher who uses his message as a setting for himself. The false prophet is interested in self-display; the true prophet desires self-obliteration.

(iii) He may teach solely to transmit his own ideas. The false prophet is out to disseminate his version of the truth; the true prophet is out to publish abroad God's truth. It is quite true that every man must think things out for himself; but it was said of John Brown of Haddington that, when he preached, ever and again he used to pause "as if listening for a voice." The true prophet listens to God before he speaks to men. He never forgets that he is nothing more than a voice to speak for God and a channel through which God's grace can come to men. It is a teacher's duty and a preacher's duty to bring to men, not his private idea of the truth, but the truth as it is in Jesus Christ.