SECOND "CATCH"
To the second "catch", contradiction does not necessarily mean saying something "different", but something opposed.
For example, Jesus never ordered to stop circumcision. He Himself was circumcised.
However, we have the apostles telling us, some years later, that circumcision is not that relevant... that it can skipped because the relevant circumcision is that "of the heart".
So, the question is: Were the apostles contradicting what Scripture had left very explicit? (Let's remember that, in the Torah, circumcision is called a permanent covenant with all descendants of Abraham, for all generations).
Another example: Moses never gave a law to get baptized for the remission of sins. Remissions of sins were associated with other rituals in the tabernalce. So, was John The Baptist (and then Jesus, and then his apostles) contradicting the Torah? Were they adding their own things to the Torah? With what authority?
The “Permanent” Covenant of Circumcision: Torah, Hebrew Syntax, and Apostolic Teaching
Circumcision in Genesis 17:10-14 is called an ‘olam berit’ (עוֹלָם בְּרִית), meaning an “everlasting covenant.” The Hebrew term עוֹלָם (olam) indeed often means “forever,” but it
can also imply “for an age” or “for a long period.”
In many parts of the Torah, olam is used with a sense of lasting only until God’s purpose in that command is fulfilled, as seen in sacrificial and ritual laws that are also called olam yet are understood as symbolic, pointing forward to something deeper.
The Apostles were addressing circumcision not as a removal of its symbolic importance but as a change in the scope and means of the covenant
. In Acts 15, the Jerusalem Council, aware of the Torah’s teaching, determined that circumcision was not a requirement for Gentile converts.
Paul elaborates in Romans 2:29 and Galatians 5:6 that the “true circumcision” is one of the heart, an inward transformation by the Spirit, which circumcision pointed to but did not fulfill. Paul’s Greek phrase in Romans, περιτομὴ καρδίας (peritomē kardias), or “circumcision of the heart,” emphasizes the deeper spiritual change over the external ritual.
Paul’s and the Apostles’ teachings show not a contradiction but a fulfillment of the covenant’s purpose through Christ. Circumcision served as a symbol of separation and dedication to God, but in Christ, that separation is achieved spiritually rather than ritually. This is
seen not as contradicting the Torah but as expanding on its ultimate intention.
2. Baptism and Remission of Sins: John the Baptist’s and Jesus’ Authority
Regarding baptism, the Hebrew Bible does contain cleansing rituals, known as tevilah (טְבִילָה), immersion practices required for purification, though not explicitly for
“remission of sins” as in the New Testament. Levitical law (Leviticus 15, Numbers 19) describes rituals that cleanse from impurities, which included water immersions, though not directly as forgiveness.
John the Baptist’s call to baptism “for repentance” (Greek: βάπτισμα μετανοίας, baptisma metanoias in Mark 1:4) and Jesus’ instruction in Matthew 28:19 carry a new focus. John’s and Jesus’ baptism symbolized repentance, marking a transition from mere purification to a deliberate turning away from sin and preparation for the kingdom. This was not adding to the Torah but presenting a necessary practice for the new covenant, with baptism symbolizing the washing away of sin in preparation for God’s promised salvation.
The Greek term metanoia (μετάνοια) means a fundamental change of heart or repentance, going beyond ritual purity to signify inner transformation. Jesus’ baptismal command
in Matthew 28 uses a participle, βαπτίζοντες (baptizontes), indicating an ongoing action as part of discipleship.
3. Authority of John and the Apostles in Instituting New Rituals
John the Baptist and the Apostles had authority rooted in prophetic fulfillment and Christ’s commission. John, often seen as the last of the Old Testament prophets, came in the spirit of Elijah (Malachi 4:5-6, Matthew 17:11-13), bridging the Old Covenant to the New. Jesus, who claimed all authority (Matthew 28:18), transferred His authority to His Apostles, authorizing them to make disciples and baptize.
The Apostles viewed baptism not as a contradiction but as the visible sign of entering the new covenant in Christ. Paul articulates this in Romans 6:4, where he describes baptism as a burial and resurrection with Christ, symbolizing the believer’s new life in Him.
Fulfillment Rather than Contradiction
The Apostles’ teachings on circumcision and baptism represent an
unfolding of the Torah’s purpose, not a negation. Circumcision was a lasting sign, but as Paul argues, its fulfillment is seen in Christ and the Spirit’s work within.
Baptism, introduced by John and expanded by Jesus, did not replace the Torah’s commands but reoriented purification toward repentance and new life in Christ.
Therefore, rather than contradicting the Torah, these teachings are seen within Scripture as the outworking of God’s promise to bring a new covenant (Jeremiah 31:31-34), a transformation of law and covenant into their fulfilled reality in Christ.
FIRST "CATCH"
To the first "catch", I find Jesus advice very explicit, in that we would tell the false teachers from the true teachers by examining their fruits. Jesus was so explicit, that He dared to say that a good tree CANNOT bear bad fruit, or viceversa. In this Forum, some people have expressed their concern that the method indicated by Jesus is not very effective. They believe that they can tell the true from the false teachers based on their theological orthodoxy. They believe that people can "trick" us into believing that their fruits are good, when they are not. That Satan can pass by angel of light behaving as a good guy when in fact he is not.
I firmly oppose this thinking and uphold Christ's method based on fruits, as I believe that Beelzebub cannot make a person bear the fruit of the spirit, nor viceversa.
Jesus' teaching about identifying true and false teachers through their “fruits” is indeed clear and significant, especially in light of the way He defines the term. In Matthew 7:15-20, Jesus says, "Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits." The phrase “by their fruits” uses the Greek term καρπῶν (karpon), meaning literal or figurative “fruit,” indicating observable results or outcomes from a person’s life and character.
1. The Syntax and Greek Structure of “You Will Know Them by Their Fruits”
The Greek phrase “ἐκ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτοὺς” (ek tōn karpōn autōn epignōsesthe autous) in Matthew 7:16 uses the preposition ἐκ (ek), meaning “from” or “by,” to emphasize that the fruit arises directly from the nature of the tree. The verb ἐπιγνώσεσθε (epignōsesthe) is a form of ἐπιγινώσκω (epiginōskō), meaning “to recognize, to discern, or to understand.” This syntax suggests that the true nature of someone’s spiritual life will be discernible over time by what their actions naturally produce.
2. Jesus’ Definition of “Good Fruit” and “Bad Fruit”
In Matthew 7:18, Jesus says, "A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit.” The Greek word for “good” here is ἀγαθὸν (agathon), meaning inherently good, beneficial, or upright. The word for “bad” is σαπρὸν (sapron), often meaning “corrupt” or “rotten,” suggesting a nature that is morally compromised. According to Jesus, the source, or “tree,” determines the type of fruit. In Galatians 5:22-23, Paul expands on what “good fruit” looks like, listing “the fruit of the Spirit” as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. These characteristics align with Jesus’ teachings, showing that true spiritual fruit reflects God’s character.
3. The Hebrew Understanding of “Fruit” in Spiritual Life
In Hebrew thought, peri (פְּרִי), meaning “fruit,” also carries this idea of outcomes from one’s inner nature or heart. For instance, in Proverbs 11:30, “The fruit of the righteous is a tree of life,” emphasizes that what comes forth from a righteous person nourishes and blesses others, mirroring God’s life-giving attributes.
This Hebrew perspective underlines the consistency between one’s inner character and their outward actions, which Jesus’ audience would have understood.
4. The Problem with Focusing Only on Theology Without “Fruit”
While sound doctrine is important, the New Testament teaches that it must align with godly living. In Matthew 7:21-23, Jesus warns that many will say, “Lord, Lord,” claiming to have done miracles in His name, yet He will declare, “I never knew you; depart from Me, you workers of lawlessness.” The term “lawlessness” here (ἀνομία or anomia) reflects a lifestyle lacking godly obedience.
This highlights that correct theology alone, without a transformed heart and actions, fails Jesus' standard.
1 John 4:1-3 also encourages believers to “test the spirits” by examining whether they confess Jesus as Lord. The Greek word for “test,” δοκιμάζω (dokimazō), implies a testing of authenticity or genuineness, not only in belief but in behavior consistent with the Spirit of Christ.
5. Can Satan Mimic Good Fruit?
While Satan can disguise himself as an “angel of light” (2 Corinthians 11:14), Paul clarifies that this deception lacks the authenticity of Spirit-given fruit. A temporary act of goodness does not produce the Spirit’s lasting fruit, which must originate from a transformed nature. The Greek term used in this passage, μετασχηματίζεται (metaschēmatizetai), means “to change outwardly” or “to disguise,” indicating a superficial alteration that does not reach the heart’s nature. True spiritual fruit is consistent and enduring, rooted in genuine transformation through the Holy Spirit, as opposed to deceptive appearances.
In conclusion, Jesus’ directive to evaluate teachers “by their fruits” provides a practical and reliable method. While theological accuracy is crucial, genuine character transformation, demonstrated by godly fruit, is essential in distinguishing true teachers. The consistent fruit of the Spirit reflects God’s nature and can’t be authentically produced by those not truly transformed by Him. Jesus' teaching on fruit
assures believers that outward acts alone do not deceive those grounded in His truth and Spirit. This perspective aligns with the Hebrew and Greek understandings, reinforcing that good fruit arises only from a good tree.
J.
