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The verse does not deny that these unholy may have made correct prophecies and driven out demons. These were acts that in that era were commonly attributed to teachers and mystics. Davies and Allison note that Jesus never calls upon his followers to perform such feats. Rather in the previous verses he calls for basic charity and piety.
This verse is Jesus' response. This verse gives evidence for what the author of Matthew believed Jesus' role would be at the Last Judgment, an important Christological question. Hare believes that the wording makes clear that Jesus is not the judge, but is rather a witness or advocate before God. Jesus does not use the language of a judge.
Luther contends that, because of this verse and nearby verses in 1 Timothy, women should not speak or teach in public and must remain completely quiet in church, writing "where there is a man, there no woman should teach or have authority." [11] On this basis, parts of Lutheranism today do not allow women into church leadership.
This verse extends the same observations to God's response to prayer. If a flawed human father looks out for his own child, then there is no reason to doubt that the perfectly good God will not have the best interest of his followers in heart. According to this verse, Jesus calls his hearers Greek: Πονηροὶ, poneroi, "evil".
In the King James Version of the Bible the text reads: 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. The World English Bible translates the passage as: 17 Even so, every good tree produces good ...
The psalm concludes with a plea to God for those who honor him, to bless them with his justice and to protect them from the snares of the wicked. [7] The theme of inheriting the land reoccurs five times in this Psalm (in verses 9, 11, 22, 29 and 34). Prior to this in Psalm 25:13 the rich as also said to inherit the land as well.
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