Fruit
VIEW:43 DATA:01-04-2020
FRUIT.See Food, § 4.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
the product of the earth, as trees, plants, &c. Blessed shall be the fruit of thy ground and cattle. The fruit of the body signifies children: Blessed shall be the fruit of thy body. By fruit is sometimes meant reward: They shall eat of the fruit of their own ways, Pro_1:31; they shall receive the reward of their bad conduct, and punishment answerable to their sins. The fruit of the lips is the sacrifice of praise or thanksgiving, Heb_13:15. The fruit of the righteous, that is, the counsel, example, instruction, and reproof of the righteous, is a tree of life, is a means of much good, both temporal and eternal; and that not only to himself, but to others also, Pro_11:30. Solomon says, in Pro_12:14, A man shall be satisfied with good by the fruit of his mouth; that is, he shall receive abundant blessings from God as the reward of that good he has done, by his pious and profitable discourses. Fruits meet for repentance, Mat_3:8, is such a conduct as befits the profession of penitence.
2. The fruits of the Spirit are those gracious habits which the Holy Spirit of God produces in those in whom he dwelleth and worketh, with those acts which flow from them, as naturally as the tree produces its fruit. The Apostle enumerates these fruits in Gal_5:22-23. The same Apostle, in Eph_5:9, comprehends the fruits of the sanctifying Spirit in these three things; namely, goodness, righteousness, and truth.
The fruits of righteousness are such good works and holy actions as spring from a gracious frame of heart: Being filled with the fruits of righteousness, Php_1:11. Fruit is taken for a charitable contribution, which is the fruit or effect of faith and love: When I have sealed unto them this fruit, Rom_15:28; when I have safely delivered this contribution. When fruit is spoken of good men, then it is to be understood of the fruits or works of holiness and righteousness; but when of evil men, then are meant the fruits of sin, immorality, and wickedness. This is our Saviour's doctrine, Mat_7:16-18.
3. Uncircumcised fruit, or impure, of which there is mention in Lev_19:23, is the fruit for the first three years of a tree newly planted; it was reputed unclean, and no one was permitted to eat of it in all that time. In the fourth year it was offered to the Lord; after which it was common, and generally eaten. Various reasons are assigned for this precept. As
(1.) Because the first-fruits were to be offered to God, who required the best: but in this time the fruit was not come to perfection.
(2.) It was serviceable to the trees themselves, which grew the better and faster; being early stripped of those fruits which otherwise would have derived to themselves, and drawn away, much of the strength from the root and tree.
(3.) It tended to the advantage of men, both because the fruit was then waterish, undigestible, and unwholesome; and because hereby men were taught to bridle their appetites, a lesson of great use and absolute necessity in a godly life.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
froot. See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
International Standard Bible Encyclopedia
PRINTER 1915.
Gen_1:29 (c) This type may be used as a symbol of the blessed results which come from preaching the Gospel. The tree bearing fruit may represent great Christians with great visions and talents. The bushes and herbs may represent lesser ones not so widely known but who also bear fruit after their kind. The grass may be taken to mean the great mass of obscure Christians who tell the story in their own way and win hearts for CHRIST in their own sphere. The fruit is those who are saved. (See Gen_1:11-12).
Gen_4:3 (b) By this type we probably understand that it represents our own self-made righteousness. It was the product of his own efforts.
Num_13:26 (c) We may understand this to be a type of the blessed results of walking with GOD in the promised land.
2Ki_19:30 (a) By this type is revealed that in the restoration Israel will be firmly rooted and grounded in their relationship to GOD, and they will be useful and fruitful in their relationships to the other nations.
Psa_92:14 (a) This is a word of encouragement to those who have come to advanced age in that they will still be useful, and be blessed in their ministry as they come to the end of the journey.
Pro_8:19 (b) We may understand from this picture the spiritual graces which GOD gives to the believer. It may also include rich and fruitful work in which the Christian engages, such as soul winning, Christian edification, missions and other ministries which flow from the hearts of those who are saved by grace.
Pro_10:16 (b) By this type GOD describes the results of wicked living and sinful practices.
Pro_11:30 (b) In contrast to the above, the Lord uses this type as a picture of the results of Godly living and Christian practices.
Son_2:3 (b) This is a symbol of the precious fellowship and the gracious results which come from feeding on CHRIST and His Word.
Jer_17:8 (a) This wonderful type is used to reveal the success that will follow a Godly walk in fellowship with the Lord, and a constant abiding in the Holy Spirit, and a constant feeding on the Word of GOD.
Mat_3:8 (a) This is a type of those works which prove that one is born again and has received the gift of eternal life. (See also Luk_3:8).
Mat_12:33 (b) Here is a type of the Godly actions and desires that emanate from the heart of the Christian.
Mat_13:23 (a) By this type is meant a Godly, fruitful life which brings glory to GOD and blessing to others.
Mat_13:26 (a) Here we see the Christian life in full bloom, so that it is well recognized. The hypocrites, however, are exposed and denounced.
Mat_21:19 (b) By this type the Lord is revealing His disappointment in the useless life lived by the nation of Israel. No good results followed in their train.
Mat_21:34 (b) This type represents good and blessed results that should have been found in the experience of Israel when the Lord JESUS came to live among them. Instead of being thus welcomed, exalted and received, He was rejected and despised.
Luk_13:6 (b) By this type we learn that there should be more in the life of the professing Christian than merely a profession. There must be the manifestation of the life of the Lord in our souls.
Joh_4:36 (a) Fruit in this place is also a type of the good results which follow in the service of the King. (See also Mar_4:20; Rom_1:13; Rom_6:21; Rom_15:28; Phi_4:17; Jam_3:18).
Joh_12:24 (a) This type represents the wonderful results that have come through the centuries from the death of the Lord JESUS at Calvary. Many have been saved, lives and homes have been enriched, the Gospel has been preached, the poor and the unfortunate have been relieved.
Joh_15:2, Joh_15:4, Joh_15:8 (a) In this case "fruit" is a type and an emblem of good and profitable works, holy endeavors and Christian activities which should normally come from the life, the heart and the soul of a saved person. (See also Mat_3:10; Mat_7:17, Mat_7:19; Luk_3:9; Luk_8:14).
Rom_1:13 (b) This symbol represents the salvation of souls, the upbuilding of Christians, the restoration of the backslider, and the teaching of GOD's people.
2Co_9:10 (a) This type indicates the good results of the labors and the efforts of Christians. By their prayers, their activities, their gifts, and their influence, they bring glory to GOD, and blessing to men. (See also Phi_1:11).
Gal_5:22 (a) Here we find a type of the results which are manifest in the Spirit-filled life wherein the Holy Spirit has His place as the Lord of the life. Thereby He is permitted to produce the results GOD desires to have manifested.
Heb_12:11 (a) This type represents the results of godliness and godly living. It is pleasing to GOD, it brings glory to His Name, and brings blessing to our fellowmen. (See also Col_1:6).
Jud_1:12 (a) The type is used here to represent the evil results of the life lived by the ungodly, who care not for the instructions of GOD's Word. These evil men produce no good results in the sight of GOD.
Wilson's Dictionary of Bible Types
press 1957.
Fruit
(properly פְּרַי, peri', καρπός), an extensive term, denoting produce in general, whether vegetable or animal, and also used in a figurative sense (see Gesenius's Heb. Lex. and Robinson's Greek Lex.). The Hebrews had three generic terms designating three great classes of the fruits of the land, closely corresponding to what may be expressed in English as, 1. Corn- fruit, or field produce; 2. Vintage-fruit; 3. Orchard-fruit. The term קִיַוֹ, ka'yits, "summer-fruits," appears to denote those less important species of fruit which were adapted only to immediate consumption, or could not easily or conveniently be conserved for winter use (Jer_40:10; Jer_40:12). The three terms spoken of as being so frequently associated in the Scriptures, and expressive of a most comprehensive triad of blessings, are thefollowing: 1. דָּגָז, dagan', "fruit of the field," or agricultural produce. Under this term the Hebrews classed almost every object of field-culture SEE AGRICULTURE. Jahn says, "The word is of general signification, and comprehends in itself different kinds of grain and pulse, such as wheat, millet, spelt, wall-barley, barley, beans, lentils, meadow-cumin, pepper- wort, flax, cotton, various species of the cucumber, and perhaps rice" (Bib. Archaeol. § 58). There is now no doubt among scholars that dagan comprehends the largest and most valuable species of vegetable produce, and therefore it will be allowed that the rendering of the word in the common version by "corn," and sometimes by "wheat," instead of "every species of corn" or field produce, tends to limit our conceptions of the divine bounty, as well as to impair the beauty of the passages where it occurs. SEE CORN.
2. תַּירוֹשׁ, tirosh', "the fruit of the vine" in its natural or its solid state, comprehending grapes, moist or dried, and the fruit in general, whether in the early cluster or the mature and ripened condition (Isa_65:8, which is rendered by βότρυς, grape, in the Sept., refers to the young grape; while Jdg_9:13, where the vine said, Shall I leave my tirosh [fruit], which cheereth God and man?" as evidently refers to the ripened produce which was placed on the altar as a first-fruit offering in grateful acknowledgment of the divine goodness). "Sometimes," says Jahn, "the grapes were dried in the sun, and preserved in masses, which were called עֲנָבַים, anabim', אֲשַׁישַׁים, ashishim', and צַמּוּקַים, tsimmukim' (1Sa_25:18; 2Sa_16:1; 1Ch_12:40; Hos_3:1)" (Bib. Archol. § 69). It is also distinctly referred to as the yielder of wine, and therefore was not wine itself, but the raw material from which it was expressed or prepared, as is evident from its distinctive contrast with wine in Amos 6:15, last clause. SEE WINE.
3. יַצְהִר, yitshar', "orchard-fruits," especially winter or keeping fruits, as dates, figs, olives, pomegranates, citrons, nuts, etc. As we distinguish dagan from חַטָח (wheat), and tirosh from עָסַיס and יִיַן, so must we yitshar from שֶׁמֶן (oil), which are unfortunately confounded together in the common version. Shemen, beyond question, is the proper word for oil, not yitshar; hence, being a specific thing, we find it in connection with a great variety of specific purposes, as sacrificial and holy uses, edibles, traffic, vessels, and used in illustration of taste, smoothness, plumpness, insinuation, condition, fertility, and luxury. Yitshar, as to the mode of its use, presents a complete contrast to shemen. It is not, even in a single passage, employed either by way of comparison or in illustration of any particular quality common to it with other specific articles. In one passage only is it joined with זִיַת, zayith, "olive," the oil of which it has erroneously been supposed to signify, and even here (2Ki_18:32) it retains as an adjective the generic sense of the noun, "preserving-fruit." It should be read, "a land of preserving-olives (zeyth-yitshas) and dates (debash)." Cato has a similar expression, oleam conditivam, "preserving-olive tree" (De Re Rust. 6). It may be observed that the Latin terms ma'um and pomumn had an extended meaning very analogous to the Hebrew yitshar. Thus Varro asks, "Is not Italy so planted with fruit-trees as to seem one entire pomarium?" i.e., orchard (De Re Rust. 1:2). SEE OLIVE; SEE OIL.
Thus the triad of terms we have been considering would comprehend every vegetable substance of necessity and luxury commonly consumed by the Hebrews of which first-fruits were presented or tithes paid, and this view of their meaning will also explain why the injunctions concerning offerings and tithes were sufficiently expressed by these terms alone (Num_18:12; Deu_14:23). SEE ORCHARD.
On the terms rendered in our version fruitful field," "fruitful place," etc., SEE CARMEL.
The term "fruit" is also used of persons (2Ki_19:30; Jer_12:2), and of offspring, children (Psa_21:10; Hos_9:16; Exo_21:22), so in the phrases "fruit of the womb" (Gen_30:2; Deu_7:13; Isa_13:18; Luk_1:42), "fruit of the loins" (Act_2:30), "fruit of the body" (Psa_132:13; Mic_6:7), and also for the progeny of beasts (Deu_28:51; Isa_14:29). This word is also used metaphorically in a variety of forms, the figure being often preserved: "They shall eat the fruit of their doings," i.e., experience the consequences (Isa_3:10; Pro_1:31; Jer_6:19; Jer_17:10); "with the fruit of thy works (of God) is the earth satisfied," i.e., is watered with rain, which is the fruit of the clouds (Psa_104:13); "fruit of the hands," i.e., gain, profits (Pro_31:16); " fruit of a proud heart," i.e., boasting (Isa_10:12); "fruit of the mouth, i.e., what a man says, or his words (Pro_12:14; Pro_18:20); "fruit of the righteous," i.e., counsel and example (Pro_11:30); " to pay over the fruits," i.e., produce as rent (Mat_21:41); "fruit of the vine," i.e., wine (Mat_26:29; Mar_14:25; Luk_22:18); "fruits meet for repentance," i.e., conduct becoming a profession of penitence (Mat_3:8); " fruit of the lips," i.e., what the lips utter (Heb_13:15; Hos_14:3); "fruits of righteousness," i.e., holy actions springing from a renewed heart (Php_1:11). "Fruit," in Rom_15:28, is the contribution produced by benevolence and zeal. "Fruit unto God," and "fruit unto death," i.e., to live worthy of God or of death (Rom_7:4-5). The "fruits of the Spirit" are enumerated in Gal_5:22-23; Eph_5:9; Jam_3:17-18. Fruitfulness in the divine life stands opposed to an empty, barren, and unproductive profession of religion (Joh_15:2-8; Col_1:10; 2Pe_1:5-8; Mat_7:16-20). SEE GARDEN.
FRUIT, "the product of the earth, as trees, plants, etc.
1. 'Blessed shall be the fruit of thy ground and cattle.' The fruit of the body signifies children: 'Blessed shall be the fruit of thy body.' By fruit is sometimes meant reward: 'They shall eat of the fruit of their own ways' (Pro_1:31); they shall receive the reward of their bad conduct, and punishment answerable to their sins. The fruit of the lips is the sacrifice of praise or thanksgiving (Heb_13:15). The fruit of the righteous that is, the counsel, example, instruction, and reproof of the righteous is a tree of life, is a means of much good, both temporal and eternal, and that not only to himself, but to others also (Pro_11:30). Solomon says, in Pro_12:14, 'A man shall be satisfied with good by the fruit of his mouth;' that is he shall receive abundant blessings from God as the reward of that good he has done by his pious and profitable discourses. 'Fruits meet for repentance' (Mat_3:8) is such a conduct as befits the profession of penitence.
2. The fruits of the Spirit are those gracious habits which the Holy Spirit of God produces in those in whom he dwelleth and worketh, with those acts which flow from them, as naturally as the tree produces its fruit. The apostle enumerates these fruits in Gal_1:22-23. The same apostle, in Eph_5:9, comprehends the fruits of the sanctifying Spirit in these three things, namely, goodness, righteousness, and truth. The fruits of righteousness are such good works and holy actions as spring from a gracious frame of heart: 'Being filled with the fruits of righteousness,' Php_1:11. Fruit is taken for a charitable contribution, which is the fruit or effect of faith and love: 'When I have sealed unto them this fruit,' Rom_15:28; when I have safely delivered this contribution. When fruit is spoken of good men, then it is to be understood of the fruits or works of holiness and righteousness; but when of evil men, then are mefant the fruits of sin, immorality, and wickedness. This is our Savior's doctrine, Mat_7:16-18."
FRUIT-TREE (עֵצ פְּרַי, ets-peri', Gen_1:11, etc.). From the frequent mention of fruit in the Scriptures, we may infer that fruit-bearing trees of various sorts abounded in Palestine. Among the number are specially noticed the vine, olive, pomegranate, fig, sycamore, palm, pear, almond, quince, citron, orange, mulberry, carob, pistacia, and walnut. Other trees and plants also abounded, which yielded their produce in the form of odorous resins and oils, as the balsam, galbanum, frankincense, ladanum, balm, myrrh, spikenard, storax gum, and tragacanth gum. SEE PALESTINE. The ancient Egyptians bestowed great care upon fruit-trees, which are frequently delineated upon the monuments (Wilkinson, 1:36, 55, 57, abridgment). The Mosaic law contains the following prescriptions respecting fruit-trees:
1. The fruit of newly-planted trees was not to be plucked for the first four years (Lev_19:23 sq.). The economical effect of this provision was observed by Philo (Opp. 2:402). Michaelis remarks (Laws of Moses, art. 221), "Every gardener will teach us not to let fruit-trees bear in their earliest years, but to pluck off the blossoms; and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off." Another object of this law may have been to exclude from use crude, immature, and therefore unwholesome fruits. When fruits are in season the Orientals consume great quantities of them. Chardin says the Persians and Turks are not only fond of almonds, plums, and melons in a mature state, but they are remarkable for eating them before they are ripe. But there was also a higher moral object in the Mosaic regulation. Trees were not regarded as full-grown until the fifth year, and all products were deemed immature (ἀτελεῖς) and unfit for use until consecrated to Jehovah (Josephu,.Ant. 4:8,19). SEE FORESKIN. The Talmud gives minute rules and many puerile distinctions on the subject (Orlah, 1:10). SEE FIRSTFRUITS.
2. In besieging fortified places fruit-trees were not to be cut down for fuel (q.v.) nor for military purposes (Deu_20:19; compare Josephus, Ant. 4:8, 42; Philo, Opp. 2:400). SEE SIEGE. This humane prohibition, however, was not always observed (2Ki_2:25). SEE TREE.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
the product of the earth, as trees, plants, &c. Blessed shall be the fruit of thy ground and cattle. The fruit of the body signifies children: Blessed shall be the fruit of thy body. By fruit is sometimes meant reward: They shall eat of the fruit of their own ways, Pro_1:31; they shall receive the reward of their bad conduct, and punishment answerable to their sins. The fruit of the lips is the sacrifice of praise or thanksgiving, Heb_13:15. The fruit of the righteous, that is, the counsel, example, instruction, and reproof of the righteous, is a tree of life, is a means of much good, both temporal and eternal; and that not only to himself, but to others also, Pro_11:30. Solomon says, in Pro_12:14, A man shall be satisfied with good by the fruit of his mouth; that is, he shall receive abundant blessings from God as the reward of that good he has done, by his pious and profitable discourses. Fruits meet for repentance, Mat_3:8, is such a conduct as befits the profession of penitence.
2. The fruits of the Spirit are those gracious habits which the Holy Spirit of God produces in those in whom he dwelleth and worketh, with those acts which flow from them, as naturally as the tree produces its fruit. The Apostle enumerates these fruits in Gal_5:22-23. The same Apostle, in Eph_5:9, comprehends the fruits of the sanctifying Spirit in these three things; namely, goodness, righteousness, and truth.
The fruits of righteousness are such good works and holy actions as spring from a gracious frame of heart: Being filled with the fruits of righteousness, Php_1:11. Fruit is taken for a charitable contribution, which is the fruit or effect of faith and love: When I have sealed unto them this fruit, Rom_15:28; when I have safely delivered this contribution. When fruit is spoken of good men, then it is to be understood of the fruits or works of holiness and righteousness; but when of evil men, then are meant the fruits of sin, immorality, and wickedness. This is our Saviour's doctrine, Mat_7:16-18.
3. Uncircumcised fruit, or impure, of which there is mention in Lev_19:23, is the fruit for the first three years of a tree newly planted; it was reputed unclean, and no one was permitted to eat of it in all that time. In the fourth year it was offered to the Lord; after which it was common, and generally eaten. Various reasons are assigned for this precept. As
(1.) Because the first-fruits were to be offered to God, who required the best: but in this time the fruit was not come to perfection.
(2.) It was serviceable to the trees themselves, which grew the better and faster; being early stripped of those fruits which otherwise would have derived to themselves, and drawn away, much of the strength from the root and tree.
(3.) It tended to the advantage of men, both because the fruit was then waterish, undigestible, and unwholesome; and because hereby men were taught to bridle their appetites, a lesson of great use and absolute necessity in a godly life.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
froot. See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
International Standard Bible Encyclopedia
PRINTER 1915.
Gen_1:29 (c) This type may be used as a symbol of the blessed results which come from preaching the Gospel. The tree bearing fruit may represent great Christians with great visions and talents. The bushes and herbs may represent lesser ones not so widely known but who also bear fruit after their kind. The grass may be taken to mean the great mass of obscure Christians who tell the story in their own way and win hearts for CHRIST in their own sphere. The fruit is those who are saved. (See Gen_1:11-12).
Gen_4:3 (b) By this type we probably understand that it represents our own self-made righteousness. It was the product of his own efforts.
Num_13:26 (c) We may understand this to be a type of the blessed results of walking with GOD in the promised land.
2Ki_19:30 (a) By this type is revealed that in the restoration Israel will be firmly rooted and grounded in their relationship to GOD, and they will be useful and fruitful in their relationships to the other nations.
Psa_92:14 (a) This is a word of encouragement to those who have come to advanced age in that they will still be useful, and be blessed in their ministry as they come to the end of the journey.
Pro_8:19 (b) We may understand from this picture the spiritual graces which GOD gives to the believer. It may also include rich and fruitful work in which the Christian engages, such as soul winning, Christian edification, missions and other ministries which flow from the hearts of those who are saved by grace.
Pro_10:16 (b) By this type GOD describes the results of wicked living and sinful practices.
Pro_11:30 (b) In contrast to the above, the Lord uses this type as a picture of the results of Godly living and Christian practices.
Son_2:3 (b) This is a symbol of the precious fellowship and the gracious results which come from feeding on CHRIST and His Word.
Jer_17:8 (a) This wonderful type is used to reveal the success that will follow a Godly walk in fellowship with the Lord, and a constant abiding in the Holy Spirit, and a constant feeding on the Word of GOD.
Mat_3:8 (a) This is a type of those works which prove that one is born again and has received the gift of eternal life. (See also Luk_3:8).
Mat_12:33 (b) Here is a type of the Godly actions and desires that emanate from the heart of the Christian.
Mat_13:23 (a) By this type is meant a Godly, fruitful life which brings glory to GOD and blessing to others.
Mat_13:26 (a) Here we see the Christian life in full bloom, so that it is well recognized. The hypocrites, however, are exposed and denounced.
Mat_21:19 (b) By this type the Lord is revealing His disappointment in the useless life lived by the nation of Israel. No good results followed in their train.
Mat_21:34 (b) This type represents good and blessed results that should have been found in the experience of Israel when the Lord JESUS came to live among them. Instead of being thus welcomed, exalted and received, He was rejected and despised.
Luk_13:6 (b) By this type we learn that there should be more in the life of the professing Christian than merely a profession. There must be the manifestation of the life of the Lord in our souls.
Joh_4:36 (a) Fruit in this place is also a type of the good results which follow in the service of the King. (See also Mar_4:20; Rom_1:13; Rom_6:21; Rom_15:28; Phi_4:17; Jam_3:18).
Joh_12:24 (a) This type represents the wonderful results that have come through the centuries from the death of the Lord JESUS at Calvary. Many have been saved, lives and homes have been enriched, the Gospel has been preached, the poor and the unfortunate have been relieved.
Joh_15:2, Joh_15:4, Joh_15:8 (a) In this case "fruit" is a type and an emblem of good and profitable works, holy endeavors and Christian activities which should normally come from the life, the heart and the soul of a saved person. (See also Mat_3:10; Mat_7:17, Mat_7:19; Luk_3:9; Luk_8:14).
Rom_1:13 (b) This symbol represents the salvation of souls, the upbuilding of Christians, the restoration of the backslider, and the teaching of GOD's people.
2Co_9:10 (a) This type indicates the good results of the labors and the efforts of Christians. By their prayers, their activities, their gifts, and their influence, they bring glory to GOD, and blessing to men. (See also Phi_1:11).
Gal_5:22 (a) Here we find a type of the results which are manifest in the Spirit-filled life wherein the Holy Spirit has His place as the Lord of the life. Thereby He is permitted to produce the results GOD desires to have manifested.
Heb_12:11 (a) This type represents the results of godliness and godly living. It is pleasing to GOD, it brings glory to His Name, and brings blessing to our fellowmen. (See also Col_1:6).
Jud_1:12 (a) The type is used here to represent the evil results of the life lived by the ungodly, who care not for the instructions of GOD's Word. These evil men produce no good results in the sight of GOD.
Wilson's Dictionary of Bible Types
press 1957.
Fruit
(properly פְּרַי, peri', καρπός), an extensive term, denoting produce in general, whether vegetable or animal, and also used in a figurative sense (see Gesenius's Heb. Lex. and Robinson's Greek Lex.). The Hebrews had three generic terms designating three great classes of the fruits of the land, closely corresponding to what may be expressed in English as, 1. Corn- fruit, or field produce; 2. Vintage-fruit; 3. Orchard-fruit. The term קִיַוֹ, ka'yits, "summer-fruits," appears to denote those less important species of fruit which were adapted only to immediate consumption, or could not easily or conveniently be conserved for winter use (Jer_40:10; Jer_40:12). The three terms spoken of as being so frequently associated in the Scriptures, and expressive of a most comprehensive triad of blessings, are thefollowing: 1. דָּגָז, dagan', "fruit of the field," or agricultural produce. Under this term the Hebrews classed almost every object of field-culture SEE AGRICULTURE. Jahn says, "The word is of general signification, and comprehends in itself different kinds of grain and pulse, such as wheat, millet, spelt, wall-barley, barley, beans, lentils, meadow-cumin, pepper- wort, flax, cotton, various species of the cucumber, and perhaps rice" (Bib. Archaeol. § 58). There is now no doubt among scholars that dagan comprehends the largest and most valuable species of vegetable produce, and therefore it will be allowed that the rendering of the word in the common version by "corn," and sometimes by "wheat," instead of "every species of corn" or field produce, tends to limit our conceptions of the divine bounty, as well as to impair the beauty of the passages where it occurs. SEE CORN.
2. תַּירוֹשׁ, tirosh', "the fruit of the vine" in its natural or its solid state, comprehending grapes, moist or dried, and the fruit in general, whether in the early cluster or the mature and ripened condition (Isa_65:8, which is rendered by βότρυς, grape, in the Sept., refers to the young grape; while Jdg_9:13, where the vine said, Shall I leave my tirosh [fruit], which cheereth God and man?" as evidently refers to the ripened produce which was placed on the altar as a first-fruit offering in grateful acknowledgment of the divine goodness). "Sometimes," says Jahn, "the grapes were dried in the sun, and preserved in masses, which were called עֲנָבַים, anabim', אֲשַׁישַׁים, ashishim', and צַמּוּקַים, tsimmukim' (1Sa_25:18; 2Sa_16:1; 1Ch_12:40; Hos_3:1)" (Bib. Archol. § 69). It is also distinctly referred to as the yielder of wine, and therefore was not wine itself, but the raw material from which it was expressed or prepared, as is evident from its distinctive contrast with wine in Amos 6:15, last clause. SEE WINE.
3. יַצְהִר, yitshar', "orchard-fruits," especially winter or keeping fruits, as dates, figs, olives, pomegranates, citrons, nuts, etc. As we distinguish dagan from חַטָח (wheat), and tirosh from עָסַיס and יִיַן, so must we yitshar from שֶׁמֶן (oil), which are unfortunately confounded together in the common version. Shemen, beyond question, is the proper word for oil, not yitshar; hence, being a specific thing, we find it in connection with a great variety of specific purposes, as sacrificial and holy uses, edibles, traffic, vessels, and used in illustration of taste, smoothness, plumpness, insinuation, condition, fertility, and luxury. Yitshar, as to the mode of its use, presents a complete contrast to shemen. It is not, even in a single passage, employed either by way of comparison or in illustration of any particular quality common to it with other specific articles. In one passage only is it joined with זִיַת, zayith, "olive," the oil of which it has erroneously been supposed to signify, and even here (2Ki_18:32) it retains as an adjective the generic sense of the noun, "preserving-fruit." It should be read, "a land of preserving-olives (zeyth-yitshas) and dates (debash)." Cato has a similar expression, oleam conditivam, "preserving-olive tree" (De Re Rust. 6). It may be observed that the Latin terms ma'um and pomumn had an extended meaning very analogous to the Hebrew yitshar. Thus Varro asks, "Is not Italy so planted with fruit-trees as to seem one entire pomarium?" i.e., orchard (De Re Rust. 1:2). SEE OLIVE; SEE OIL.
Thus the triad of terms we have been considering would comprehend every vegetable substance of necessity and luxury commonly consumed by the Hebrews of which first-fruits were presented or tithes paid, and this view of their meaning will also explain why the injunctions concerning offerings and tithes were sufficiently expressed by these terms alone (Num_18:12; Deu_14:23). SEE ORCHARD.
On the terms rendered in our version fruitful field," "fruitful place," etc., SEE CARMEL.
The term "fruit" is also used of persons (2Ki_19:30; Jer_12:2), and of offspring, children (Psa_21:10; Hos_9:16; Exo_21:22), so in the phrases "fruit of the womb" (Gen_30:2; Deu_7:13; Isa_13:18; Luk_1:42), "fruit of the loins" (Act_2:30), "fruit of the body" (Psa_132:13; Mic_6:7), and also for the progeny of beasts (Deu_28:51; Isa_14:29). This word is also used metaphorically in a variety of forms, the figure being often preserved: "They shall eat the fruit of their doings," i.e., experience the consequences (Isa_3:10; Pro_1:31; Jer_6:19; Jer_17:10); "with the fruit of thy works (of God) is the earth satisfied," i.e., is watered with rain, which is the fruit of the clouds (Psa_104:13); "fruit of the hands," i.e., gain, profits (Pro_31:16); " fruit of a proud heart," i.e., boasting (Isa_10:12); "fruit of the mouth, i.e., what a man says, or his words (Pro_12:14; Pro_18:20); "fruit of the righteous," i.e., counsel and example (Pro_11:30); " to pay over the fruits," i.e., produce as rent (Mat_21:41); "fruit of the vine," i.e., wine (Mat_26:29; Mar_14:25; Luk_22:18); "fruits meet for repentance," i.e., conduct becoming a profession of penitence (Mat_3:8); " fruit of the lips," i.e., what the lips utter (Heb_13:15; Hos_14:3); "fruits of righteousness," i.e., holy actions springing from a renewed heart (Php_1:11). "Fruit," in Rom_15:28, is the contribution produced by benevolence and zeal. "Fruit unto God," and "fruit unto death," i.e., to live worthy of God or of death (Rom_7:4-5). The "fruits of the Spirit" are enumerated in Gal_5:22-23; Eph_5:9; Jam_3:17-18. Fruitfulness in the divine life stands opposed to an empty, barren, and unproductive profession of religion (Joh_15:2-8; Col_1:10; 2Pe_1:5-8; Mat_7:16-20). SEE GARDEN.
FRUIT, "the product of the earth, as trees, plants, etc.
1. 'Blessed shall be the fruit of thy ground and cattle.' The fruit of the body signifies children: 'Blessed shall be the fruit of thy body.' By fruit is sometimes meant reward: 'They shall eat of the fruit of their own ways' (Pro_1:31); they shall receive the reward of their bad conduct, and punishment answerable to their sins. The fruit of the lips is the sacrifice of praise or thanksgiving (Heb_13:15). The fruit of the righteous that is, the counsel, example, instruction, and reproof of the righteous is a tree of life, is a means of much good, both temporal and eternal, and that not only to himself, but to others also (Pro_11:30). Solomon says, in Pro_12:14, 'A man shall be satisfied with good by the fruit of his mouth;' that is he shall receive abundant blessings from God as the reward of that good he has done by his pious and profitable discourses. 'Fruits meet for repentance' (Mat_3:8) is such a conduct as befits the profession of penitence.
2. The fruits of the Spirit are those gracious habits which the Holy Spirit of God produces in those in whom he dwelleth and worketh, with those acts which flow from them, as naturally as the tree produces its fruit. The apostle enumerates these fruits in Gal_1:22-23. The same apostle, in Eph_5:9, comprehends the fruits of the sanctifying Spirit in these three things, namely, goodness, righteousness, and truth. The fruits of righteousness are such good works and holy actions as spring from a gracious frame of heart: 'Being filled with the fruits of righteousness,' Php_1:11. Fruit is taken for a charitable contribution, which is the fruit or effect of faith and love: 'When I have sealed unto them this fruit,' Rom_15:28; when I have safely delivered this contribution. When fruit is spoken of good men, then it is to be understood of the fruits or works of holiness and righteousness; but when of evil men, then are mefant the fruits of sin, immorality, and wickedness. This is our Savior's doctrine, Mat_7:16-18."
FRUIT-TREE (עֵצ פְּרַי, ets-peri', Gen_1:11, etc.). From the frequent mention of fruit in the Scriptures, we may infer that fruit-bearing trees of various sorts abounded in Palestine. Among the number are specially noticed the vine, olive, pomegranate, fig, sycamore, palm, pear, almond, quince, citron, orange, mulberry, carob, pistacia, and walnut. Other trees and plants also abounded, which yielded their produce in the form of odorous resins and oils, as the balsam, galbanum, frankincense, ladanum, balm, myrrh, spikenard, storax gum, and tragacanth gum. SEE PALESTINE. The ancient Egyptians bestowed great care upon fruit-trees, which are frequently delineated upon the monuments (Wilkinson, 1:36, 55, 57, abridgment). The Mosaic law contains the following prescriptions respecting fruit-trees:
1. The fruit of newly-planted trees was not to be plucked for the first four years (Lev_19:23 sq.). The economical effect of this provision was observed by Philo (Opp. 2:402). Michaelis remarks (Laws of Moses, art. 221), "Every gardener will teach us not to let fruit-trees bear in their earliest years, but to pluck off the blossoms; and for this reason, that they will thus thrive the better, and bear more abundantly afterwards. The very expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off." Another object of this law may have been to exclude from use crude, immature, and therefore unwholesome fruits. When fruits are in season the Orientals consume great quantities of them. Chardin says the Persians and Turks are not only fond of almonds, plums, and melons in a mature state, but they are remarkable for eating them before they are ripe. But there was also a higher moral object in the Mosaic regulation. Trees were not regarded as full-grown until the fifth year, and all products were deemed immature (ἀτελεῖς) and unfit for use until consecrated to Jehovah (Josephu,.Ant. 4:8,19). SEE FORESKIN. The Talmud gives minute rules and many puerile distinctions on the subject (Orlah, 1:10). SEE FIRSTFRUITS.
2. In besieging fortified places fruit-trees were not to be cut down for fuel (q.v.) nor for military purposes (Deu_20:19; compare Josephus, Ant. 4:8, 42; Philo, Opp. 2:400). SEE SIEGE. This humane prohibition, however, was not always observed (2Ki_2:25). SEE TREE.
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