#5. Root and Fruit.
“The root of the righteous yieldeth fruit” (Prov. xii. 12).


“Doctrine and Practice”, which we considered in the preceding study of this series, are related to one another as “root” is to “fruit”. This is an analogy that all can appreciate, and one that is much used in Scripture. Both in the material and in the spiritual world, the relationship of root to fruit is that of balance and correspondence, and we must consider this in the series before us. The Book of Proverbs contains a passage which we might well choose as our text.

“The root of the righteous yieldeth fruit” (Prov. xii. 12).

In the same chapter we have the assertion that “The root of the righteous shall not be moved” (Prov. xii. 3). This is equivalent to the doctrine of Prov. x. 30, “The righteous shall never be removed”, and, as a result, “the root of the righteous yieldeth fruit”. There is no actual word for “fruit” in this passage, but the Hebrew verb nathan, “to give”, is often used in the sense of yielding fruit or increase, as for example:

“When thou tillest the ground, it shall not henceforth yield unto thee her strength” (Gen. iv. 12).
“The land shall yield her fruit” (Lev. xxv. 19).

In different connections, this principle is frequently enunciated: nor is it confined to any one part of the O.T., being used alike in Law, Prophets and Psalms. This is brought out in the following passage:

“The remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward” (II Kings xix. 30).

Those of our readers who have had experience of fruit growing will know that, on occasion, it may be necessary to cut away the deep descending tap root in order to induce the tree to make less wood and more fruit. With this knowledge a superficial reading of II Kings xix. 30 might lead to the conclusion that one must not take these figures too literally. But for nearly forty years we have devoted ourselves to the patient investigation of the Scriptures, and it is our joyful testimony that never have we found it necessary to alter one word in order to bring it into line with truth. So here the word translated “downward” is the adverb mattah, which is rendered in the A.V., “beneath”, “underneath”, “very low”, “under”, “less”, “down” and “downward”. The verb from which this adverb is derived is natah, “To spread”, or “To stretch forth”, as a hand, as a tent. “He spread his tent” (Gen. xxxiii. 19). “Thou stretchest out thy right hand” (Exod. xv. 12). So we see that the tree contemplated in II Kings xix. 30 was to take root downward, but in the sense of spreading out underneath the soil, as all fruit bearing trees do.

The primary meaning of the word that gives us “upward” (le-malah) is “to ascend”. Here there is definite and intentional correspondence between the firm, spreading, root underneath, and the blossom and fruit that appears above, and what is true in the realm of nature is true also in the realm of grace.

Further association of root and fruit is found in such a passages as,

“Their root shall be as rottenness, and their blossom shall go up as dust” (Isa. v. 24).

The earlier verses of this chapter have likened Israel to a carefully tended vine:

“For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant; and He looked for judgment, but behold oppression; for righteousness, but behold a cry” (Isa. v. 7).

Again, Hosea uses the figure,

“Ephraim is smitten, their root is dried up, they shall bear no fruit” (Hosea ix. 16).

One of the complaints made against Israel by Hosea was, “Israel is an empty vine, he brought forth fruit unto himself” (Hosea x. 1).

To complete our survey we now turn to the N.T. Here is our Lord’s own statement:

“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them” (Matt. vii. 15-20).

This reiteration of the truth is emphasized by the Apostle in Romans, “If the root be holy, so are the branches” (Rom. xi. 16).

Both in the Epistles to the Ephesians and the Colossians, the Apostle speaks of the rooting of the believer:

“Being rooted and grounded in love” (Eph. iii. 17).
“Rooted and built up in Him” (Col. ii. 7).

and from this root, and this blessed soil, the “fruit” of the Spirit or (the Light) was expected to grow (Eph. v. 9), and the “fruits” of righteousness to form (Phil. i. 11), and be “brought forth (Col. i. 6). Paul sought fruit as a result of his sowing and planting (Rom. i. 13), and it was as such that he looked upon the offering made by the Gentile church to the poor saints at Jerusalem (Rom. xv. 28); it was also his prayer for the Colossians, who had been “rooted” in Christ, that they should be “fruitful in every good work” (Col. i. 10).

Here then is truth in the balance. If we have believed in Christ, and become partakers of His rich grace, what a root-hold we have, and hence, what corresponding fruit should we not bear! Alas, sometimes we bring forth fruit simply for ourselves, and so are really empty (Hosea x. 1), whereas we should “bring forth fruit unto God” (Rom. vii. 4). Patience is needed (Luke viii. 15), continued fellowship (John xv. 4), and pruning (John xv. 2). Not only did the Lord speak of “fruit”, but also of “more fruit”, “much fruit”, and fruit that should “remain” (John xv. 2, 5, 16).

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(From The Berean Expositor, vo. 34, page 227).

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