CRITICAL NOTES
Matthew 7:13. Destruction.—The word implies, not annihilation, but waste (Matthew 26:8; Mark 14:4), perdition, i.e. the loss of all that makes existence precious. I question whether a single passage can be adduced in which it means, in relation to material things, more than the breaking up of their outward form and beauty, or, in spiritual things, more than what may be described as the wretchedness of a wasted life (Plumptre).
Matthew 7:14. Narrow is the way.—Literally, pressed or hemmed in between walls or rocks, like the pathway in a mountain gorge (ibid.).
Matthew 7:15. Beware of false prophets.—The sequence again is below the surface. How was the narrow way to be found? Who would act as guide? Many would offer their help who would simply lead men to the destruction which they sought to escape (ibid.).
Matthew 7:16. Thorns.—Any land of prickly plant (Brown). Thistles.—Rather caltrop, a prickly water-plant (Carr).
Matthew 7:22. In that day.—The day of judgment. This is a forecast far into the distant future, when it would be worth while to assume Christianity, when hypocrisy would take the form of pretending to be a follower of the now despised Jesus (ibid.).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 7:13-23
True discipleship.—The end of this passage may be taken as a kind of key to all its earlier part. What is said about beginning the journey in Matthew 7:13, must be compared with what is said of the result of it in Matthew 7:22-23. “In that day” there will be “many” men claiming to be the Saviour’s disciples, to whom He will testify that He “never knew” them, notwithstanding that claim. How are His true disciples to be distinguished from these? In three principal ways, viz:
1. By the decision of their choice.
2. By the carefulness of their judgments.
3. By the consistency of their lives.
I. The decision of their choice.—See, for example, what such persons select. They select the “gate” which is “strait” (Matthew 7:13), in other words the gate which is easily over looked unless looked for; which can only be passed through with a good deal of effort; and which allows little more than the man himself to pass through. They select, also, the “way” which is “narrow.” In other words, the way of restriction, both on this side and on that; the way, therefore, from which much is shut out; the way of exactness; the way of limitation; and not, therefore (at any rate in appearance) the way of free will. Not many travel this road, for there is a “broad” way without these restrictions, which they can easily travel instead. Not many enter that gate; for there is a wide gate very much nearer, through which many are always entering; and which, therefore, as it were, thrusts itself on their notice. All the more manifest, therefore, is the earnest purpose of those who “find” that strait “gate” and pass through to its “way.” They are men, indisputably, even so far, who have “made up their minds.” See, also, what such persons refuse. They pass by that “wide gate” with all its facilities. They turn from that “broad road,” with all its allurements. They give up its apparent liberty; its many apparent enjoyments; its jolly companionships; its sure popularity; its resounding mirth; its appearance of ease. All this, and much more than this, which that “strait gate” will not allow to pass through, they leave behind when they begin this “way.” Doubly evident, therefore, is their resolution of purpose. Alike what they do not, and what they do; alike what others do, and what is done by themselves; prove that their minds are made up (cf. Genesis 5:22; Genesis 7:1; Joshua 24:15; Daniel 1; Daniel 3; Daniel 6; 1 Kings 18:21; John 6:67-69, etc.).
II. The carefulness of their judgments.—This goes, in great measure, with what we have said already. A man who is thus resolute and determined will feel it only right to be correspondingly careful. Careful, on the one hand, as to the guides he follows. He will be aware, as implied in Matthew 7:15, that there are many “false prophets” abroad in the world. The very conviction which has made him so decided—the conviction that he is dealing with a matter of the intensest importance—will make him feel this to be true. The more valuable the coin, the more numerous its counterfeits. For the same reason he will be the more anxious to avoid being cheated by them. The more in value such counterfeits ought to be, the more he loses by accepting them. The more they look precious, the more they injure. As the Saviour here says, looking like “sheep” (Matthew 7:15), they are not only “wolves”—they are “ravening” wolves—rejoicing to slay. On every ground, therefore, such “disciples”—such true learners—will desire to be taught only by teachers of truth. Every such true disciple will be equally careful, on the other hand, as to the kind of test he employs. How are teachers of truth to be known? This is what the great Teacher here teaches us next. “They are to be known by their fruits.” This is the beginning (Matthew 7:16), and this the end (Matthew 7:20) of what He says on the point. Nature, He reminds us, teaches us this (end of Matthew 7:16). Nature teaches us that this is always the case (Matthew 7:17). Nature teaches us that it cannot be otherwise (Matthew 7:18). Even the absence of good fruit on a tree is evidence enough, on the same authority, that it is only fit for “the fire” (Matthew 7:19). Every one who knows what “godliness” is will know this to be true, because he will know for himself what godliness does. He will know that it changes the life. Only, therefore, to teachers with “changed lives” will he look for his light. His spiritual “instinct”—if he be a true man—will make him act thus.
III. The consistency of their conduct.—What such a man looks for in others he will seek for himself; and will attain to, also, as a true scholar of the teachers of truth. Two great mistakes on this point are named, next, by our Lord. The true disciple will prove his consistency by avoiding them both. He will not mistake profession for practice. “Saying Lord, Lord” (Matthew 7:21), is only saying it, if there be nothing beside. Professing subjection is not subjection itself. To do homage is not of itself to be loyal. Merely to call the Saviour King is not to belong to His kingdom. There may be any amount of such “calling” without any result; any result but that of exposing the caller, and proving him nothing better than a traitor in heart, and, therefore, still outside the kingdom to which he claims to belong. The true disciple, the man within the kingdom, will know this to be so; and will, therefore, act accordingly in all that he does. Facta non verba, in short—deeds not words—will be the rule of his life. Also, he will not mistake work for obedience (Matthew 7:22)—a more subtle form of deception. There are those who, besides saying “Lord, Lord,” besides always saying it, so the repetition may mean, really labour much for Christ in their way. They prophesy about Him; they prophesy for Him; they make Him known; they do so with diligence; they do so with power; they accomplish His work; they vanquish His enemies; they fill the world with surprise (Matthew 7:22). All this the Judge Himself does not appear to deny. Yet all this may be in combination with not doing His will; these works of “power” with works of “iniquity,” or direct opposition thereto. The true disciple will be aware of this, and will avoid this, of himself; for his chief desire will be, instinctively, to accomplish that will. For what is a “disciple”? Is he not one who learns? And what has he learned if he has not learned to put his Master’s will first?
The one lesson to be laid to heart from this is that of keeping the heart (Proverbs 4:23; Psalms 51:6). From the heart come our words and our deeds (Matthew 15:19). By the character of these will all be tested at last (Matthew 25:40; Matthew 25:45). Nothing can be more public than the issue of all (Matthew 25:31-32). It is wide as the sea (Psalms 104:25). Nothing more secret than the beginning of all. Far away inland, in the depths of the forest, in the solitude of the mountains—in the innermost man—is the beginning of all. The beginning of search, therefore—the beginning of cleansing, the beginning of amendment, the beginning of life, the beginning of eternity—must be at that source (see Psalms 139:23-24).
HOMILIES ON THE VERSES
Matthew 7:13-14. The broad and narrow ways.—
I. What is meant by the broad and narrow way.—By “the strait gate,” and “the narrow way,” are meant the difficulties both of the first entrance upon a serious course of life, according to our Saviour’s precepts, and the difficulties of continuing steadfastly in it. And by the “wide gate” and the “broad way,” are meant this way of vice which offers itself and allures us both with a more easy entrance into it, and with its greater agreeableness to our corrupt inclinations.
II. How little company there is in the narrow way of duty, and how much in the broad way of sin.
1. The truth of this assertion.
2. The danger we run from the prevalence of evil example.—Two duties are naturally consequent upon this observation:
(1) caution;
(2) courage.
III. The different ends to which these ways lead.
1. Destruction.—When we speak of an enemy’s destroying a country, we mean only that he makes it very miserable by all the calamities of war.
2. Life.—The union of the soul with God (1 John 5:12). It is called “life” by way of excellency, as signifying a happy life.
(1) The body will be greatly improved (1 Corinthians 15:53-54).
(2) So will the soul.
(3) Such happiness shall be provided for us as shall answer the utmost capacities of such a perfect and glorified creature. These different states result from the different courses of life of good and bad men—“leadeth.”
IV. The great duty here enjoined.—“Enter ye in,” etc. See also Luke 13:24.—Jas. Blair, M.A.
The two ways.—“The way” was one of the earliest designations for the Christian life. Our Lord here contrasts the two courses of discipleship and of worldliness in four particulars:—
I. The contrast of the entrances.
II. The contrast of the ways.
III. The contrast of the ends.
IV. The contrast of the travellers.—A. Maclaren, D.D.
Two gates and two ways.—In all times and all languages human life has been likened to a journey. There is no difficulty in understanding that when Jesus Christ employed in His teaching the illustration of two gates and two roads, He meant to indicate two modes and tendencies of human life. In fact, He put vividly before His audience the same alternative which a great painter put on the canvas in the rival persuasions of Minerva and Venus—wisdom and pleasure—appealing from opposite sides to inexperienced and impulsive youth. It is a bold and comprehensive generalisation. As they appear to us, the paths of human conduct are very various; but under all the moral shades and circumstantial diversities of human life, our Lord saw two opposite lines of tendency, and only two.
I. A wide gate lying open invites your entrance, and a broad, smooth avenue gives promise of leading you to some mansion, castle, or pleasure-ground. Such is the gate, and such is the way of self-indulgence. The pleasure indeed is only for a season. The way becomes rough, and for one who continues on it smiling to the last you may find seven grumbling and out of humour. The road of pleasure is infested with stinging nettles of pain. Wounded pride, satiated appetite, foiled ambitions, disappointed plans, gnawing jealousies, spoil everything this world can furnish. It is one of the inducements to men to enter the wide gate, that “many go in thereat.” Men are very gregarious, and the crowd always draws a greater crowd. “Leadeth to destruction.” So said the faithful and true Witness. He did not set Himself to prove the statement, or enter into any argument to show that such is the necessary conclusion to a life of self-seeking and self-indulgence. He was not a reasoner, but a revealer. He saw the end from the beginning, and declared it with the calm authority of one who had complete cognisance of the issues of life in good and evil, in weal and woe. From this there is a possibility of escape; but at the beginning, not at the end. If one has unhappily entered the gate and proceeded on the way, he must, at the warning of Christ, be converted.
II. A narrow gate is overlooked by the crowd, or is avoided because it opens on a mere footpath closely hedged or walled in on either side. The presumption is that it leads to a poor man’s cottage or a cattle-shed. True, that over the gate indicated by Christ those who believe His word may see an inscription, “To the palace of the King.” But the heedless multitude do not see this inscription; or if their attention is called to it, make light of it, persuading themselves that there must be much easier and more conspicuous avenues to the palace. Mark the entire frankness with which Jesus Christ proclaimed the difficulty of being one of His disciples and walking in the way of His steps. Evidently He was conscious of a right to command the allegiance of men at whatever cost, and of a power to recompense those who might suffer for His name and “for righteousness’ sake.” Yet what mournful words are these that follow! “Few there be that find it.” There are two mistakes opposite to each other, to be avoided:
1. That the saved of the Lord in every generation must be few. Christ stated a melancholy fact in regard to His own generation, who “received Him not,” but did not predict that the same state of matters would last throughout all generations.
2. They err on the other side who think it due to charity to suppose that all, or nearly all men are to be saved.—D. Fraser, D.D.
The strait gate and the narrow way to the kingdom.—The text is the beginning of the epilogue. The peroration begins by proclaiming the hearty, free, and universal invitation of the gospel to all to enter into the kingdom, and enjoy its privileges, and joyfully anticipate the glorious end. In other words, Jesus Christ earnestly presses His audience to “lay hold of eternal life.”
I. The two entrances.—The gate suggests two important truths:—
1. That the beginning of true discipleship is not easy to flesh and blood.—
(1) The attainment of salvation is difficult. The gate can be none other than repentance.
(2) The attainment of salvation demands the exercise of self-denial. Everything good has its price.
(3) The attainment of salvation demands singularity. You must leave the multitude and follow the few.
(4) To attain salvation there is an inducement. Though the gate is strait it is always open. If some of Her Majesty’s soldiers had been taken prisoners by an enemy and confined in a fortress far in the interior of a foreign land, and if an intimation were given them by a merciful and friendly hand that at a certain point of the prison walls there was an opening, but it was strait and narrow, and the path beyond not very smooth, what do you think they would do? Would they mind the narrowness of the hole through which they might gain their liberty, or the roughness of the path beyond? Nay; they would leap for joy and push through, having the joy of liberty in prospect.
2. That the entrance to a sinful life is wide.—Above the entrance there is written by the enemy of our souls, “Do as you like.”
II. The two courses of conduct.—“The narrow way” and “the broad way.” From this we learn:—
1. That there are but two ways for human conduct.—There is no middle way; there is no such thing as neutrality.
2. There is only one way to eternal life.—It is the way of Jesus Christ; the way of truth; the way of humility; the way of holiness. It cannot tolerate self-pride, self-righteousness, and sin; it is the path of practical obedience to God.
3. That there is but one way to ruin.—“the broad way.” This is easy. The train will run down an incline without steam.
III. The two destinies.—“Life” and “destruction.”—J. Harries.
The narrowness of the gospel.—You are surprised at the expression. The narrowness of the church, the narrowness of Christians—such phrases excite no surprise, they are justified by facts; but the narrowness of the gospel? It is not narrowness you associate with the teaching of Christ, but breadth and breeziness, light and gladsomeness. It is true there is an extraordinary breadth in Christ’s teaching, but at the same time, and from another point of view, it is also true that there is an extraordinary narrowness in the gospel.
I. It is not easy to be a Christian.—You cannot fall into the Christian life by chance. A strait gate faces you which you cannot enter save by effort and sacrifice and self-surrender. The great tasks of human life are accomplished not by triflers, but by enthusiasts, who know how to spend themselves on their work. To be a Christian—that is the hardest and greatest work that is set before you, and for it you need enthusiasm, devotion, and self-sacrifice. Christ knows what forces there are in your heart warring against His claim on you. The broad way is just the way where spiritual struggles cease. The narrow way is known by its aspirations—its aspirations after Christ and the life of Christ.
II. You have a choice to make.—The narrow path is rough and steep; you will sometimes find yourself alone; Christ demands the devotion of your heart, and that devotion will cost you dear. It means that you crucify your evil passions, that you forego many a pleasure you love, that you let some of life’s prizes go past you, that you be willing to part with what the world counts success. The other path is easier—at least, it seems easier at the start. It is easy to let passion master you, easy to yield to the love of pleasure, of excitement, of position, of money, of self. On the broad path there is no panting for breath, no straining of the muscle, and there is no lack of company. But on that path you will lose your life—in that way lies death.—D. M. Ross, M.A.
Matthew 7:13. The wicket gate.—(To children). At the great Centennial Exhibition at Philadelphia there were a number of little turnstile gates by which people went into the grounds. These gates would only admit one at a time. Every time a person entered, the gate clicked and registered the number of persons; and in this way, at the end of the day, by counting up the sum total of all the numbers of the register of the gates, the officers in charge knew just how many people had been admitted for the day. But when the time came for closing the gates, the great fog-horn sounded, and then wide doors were thrown open on all sides, and the people within the grounds flocked forth by hundreds and thousands. People entered at the narrow gate, and went out at the broad way. It would have been impossible for them to have gone in at the wide doors and come out at the narrow turnstile gate, one at a time. Each person who wanted to go into the grounds had to take his turn at the narrow turnstile gate. Every one was registered as they went in. Now, our Lord, in His Sermon upon the Mount, told those who were listening to Him that they must seek to enter in at the strait gate, or the narrow gate. What our Lord meant by entering in at the narrow gate, was getting started right for heaven. And the right gate to begin the Christian life with, is the strait or narrow gate of obedience to the will of God. When we go with the crowd, and please only ourselves, we are walking in the broad way. In Bunyan’s story of “Pilgrim’s Progress” Christian is represented as beginning his journey to heaven by entering in at the wicket-gate. Before this he had not been considered as fairly on the way to the celestial city. The old motto says, “Be sure you’re right, then go ahead!”
I. We must find out what this strait gate is.—Our Lord Himself tells us, “I am the Door.” “I am the Way.”
II. We must find out why the gate is so narrow.—Even Jesus found the way of submission to the will of God a strait or narrow way. Gethsemane. It is always a hard or narrow way when we have to give up our own wills for the sake of another.
III. We are to find out why it is that we must enter in at this gate.—Just as surely as we must take the train south when we want to go south, and not the train for the north, just so surely must we enter in at the strait gate of obedience to Jesus Christ, if we want to get started right for heaven!—Sermons for Boys and Girls.
Matthew 7:13-14. The great choice.—In Xenophon’s Memoirs there is a striking story told by Socrates, the story known as the “Choice of Hercules.” The young Hercules, emerging from boyhood into manhood, is pondering how he is to shape his life. Two women appear before him—one voluptuous in form and luxurious in dress, the other severe and strict in mien, and clothed in a simple white garment. The name of one is Pleasure, the name of the other is Virtue. The one promises to lead the young Hercules by the shortest road, and without any toil, to the enjoyment of every pleasure. The other beckons him along another path—a path where he will meet labours and suffering, but where alone he will find a beautiful and good life worthy of his manhood. An old parable which is ever new, and an old parable which is made more meaningful by the words of our Lord.—D. M. Ross, M.A.
Matthew 7:15-20. Trees and their fruit.—The comparison of men to fruit-trees is a very obvious one, and of frequent occurrence in the Bible. Every tree brings forth after its kind. Every man acts according to his prevailing disposition and will. One of the chief dangers which beset primitive Christianity was the intrusion of false prophets. The Epistles are full of allusions to such men, as misleading the churches. The delusive professions of the false prophets and teachers were only so much “sheep’s clothing” worn for a purpose. The early churches were required to protect themselves from the false teachers. Apostles could not be everywhere to test every one who claimed to address the Christian assemblies. So the brethren were to exercise a wise and necessary caution, and not hearken to every teacher or believe every spirit. The development of doctrine had not proceeded far when our Lord taught on the mount, and His reference to the fruit-trees indicates a practical and not a dogmatic test. See how it applies:—
I. To the teachers of religion.—We do not admit that there were no doctrinal tests in the apostolic times (see Galatians 1:8; 1 John 4:1). But the moral test was a primary one, and could be applied by any man with a correct sense of right and wrong, even though he might not be much versed in theology. And the Apostles followed their Master in urging on the churches the application of this moral test.
II. To religious systems.—Religion, however taught, must stand or fall according to the moral effect it produces on those who embrace and obey it. On this principle Christianity may boldly invite comparison with any form of heathenism, with Mohammedanism, or with the negation of religion. The imperfection with which Christianity has been illustrated and obeyed by its own adherents may be cited as one of the proofs of its lofty origin. It is comparatively easy to be a thorough exponent and example of heathenism or Mohammedanism; but where can you find a perfect Christian? There is a consummate Christ, there are no consummate Christians. But in so far as men follow Christ and are imbued with His Spirit, they are good, virtuous, righteous. On the other hand, you cannot say that the more thoroughly heathen a man is, or the more intensely Mohammedan, or the more decidedly materialistic and secularistic in his convictions, the more sure he is to be good, virtuous, righteous. The same test will lead to just conclusions regarding the rival forms of Christianity, provided always that a sufficiently large induction of instances be taken, and that time enough has been given for the working out of genuine results.
III. To all men.—In this sense the saying is often applied, and has become a sort of moral adage—“The tree is known by its fruit.” Application of such a text to our fellow men must of course be with caution and charity.
1. Let us be sure of our facts; then, if it is our duty to judge at all, let us proceed on those facts as the evidences of character. Let us look not at leaves, but at fruit. And let us not be too severe on youthful faults. Trees sometimes yield poor and even bitter fruit when they are young which give sweet and finely flavoured fruit when they come to maturity.
2. Some estimate of our fellow-men we must form in order to guide our own behaviour towards them, and to warrant our trust or distrust. Then let our estimate depend not on professions, words, or appearances, all of which may be deceptive, but on solid actions and the sustained tenor of life.
3. The same test may be used in self-judgment. An honest man, trying to prove and judge himself, may be perplexed. It is hard to know the predominant motive or to detect the relative strength of desires that have twined together in the mind. Then comes in well this practical test, What, on the whole, is the bent of the character and will? What are the ends for which one lives day after day?—D. Fraser, D.D.
The true test of character in the kingdom of God.—Our Lord has just said that there are a few that find “the strait gate,” and that walk in “the narrow way” “which leadeth unto life.” But having said that He proceeds to warn His hearers against such as might mislead them. Hence the caution—“Beware of false prophets.” The text suggests:—
I. The true and false in human life.—“Beware of the false!”
1. In all ages the false has followed the true.—False money is never coined except where good money exists. Quack doctors obtain patronage only because there are true physicians. False remedies are sold only because there are good remedies. False diamonds could not be sold were there no real diamonds. Of course, the nearer the false approaches the true the more dangerous it is.
2. The Scriptures treat largely of the false, that we may be on our guard.—
(1) False gods.
(2) False doctrines.
(3) False hopes.
(4) False teachers. What irony! A prophet false? Yes. Such are found all along and down the line of history. “Mere talent,” says Mr. Spurgeon, “ought not to attract us. Carrion, well dressed and served on Palissy ware, is still unfit for men. As we would not be fascinated by the azure hues of a serpent, so neither should we be thrown off our guard by the talents of an unsound theologian.”
3. Seek the good, the real, and the durable.—There is a true God; there are true doctrines; there are true and blessed hopes and promises; there are true teachers—the chief of which is Jesus Christ; there are true Christians and true characters.
II. The infallible test by which the true and false may be distinguished, and therefore detected.—“Ye shall know them by their fruits,” by the practical results of their life and teaching.
1. Fruit is the natural production of life.
2. Fruit develops according to the nature of its root.—As in the natural world so in the spiritual, every species brings forth fruit “after its kind.”
3. Fruit may be seen as it tells on the future.—J. Harries.
Matthew 7:16. The test of fruit.—
I. There is a necessary distinction to be made between true and false teachers.
II. The making of this distinction falls within the duty and capacity of private Christians.—“Ye shall know them.”
III. What fruits these are from which even private Christians may know the difference between true and false teachers.—By their fruits, I think, must be meant the natural tendency and consequents of their corrupt doctrines, both on themselves and others, which are visible, and so may be easily known.—Jas. Blair, M.A.
Matthew 7:20. By their fruits.—One can hardly make this figure plainer than it is. It is by the produce of the tree only that its innermost nature is revealed. Appearances may deceive. The thorns to which our Saviour referred bore a small black berry, very much like the grape, and the thistles put forth a flower closely resembling that of the fig-tree. So far as the show of things went, the worthless plants indeed had the advantage. It was the ripe, rich fruit alone that proved the generous quality of the tree. And so, says Christ, are the false prophets to be known from the true, and thus are religious professions to be tested, and religious systems, and everything that either is, or pretends to be, of God. That form of Christianity which shows the largest proportion of strong, unworldly, self-forgetting lives is proved by that fact to have most of the mind of Christ. Our common Christianity must always depend upon this in the long run.
I. We are witnessing a deliberate attempt in many quarters to prove that the moral fruits of Christianity owe nothing to its beliefs.—That were the creed of Christianity gone, its works might and would survive; that men of the most opposite schools, from the extreme Calvinist to the extreme agnostic, are equally lovable in character and equally great and generous in their devotion to self-denying aims and labours for human good; that men can be Christians in act and fact though they deny almost every truth which Christians have held sacred; and that, in fact, what we call religious beliefs may be put aside and yet leave all that is most attractive and generous in human nature. This is the insidious teaching of the books which are having a popular run—“Robert Elsmere,” “John Ward, Preacher,” “A Story of a South African Farm,” and in a somewhat less degree Edna Lyall’s works—all of them full of pure and tender thought, suffused with the finest Christian sentiment, and pointing to unexceptionable moral ideals.
II. There are a few who have cut themselves off from the original source of inspiration, yet carry with them still some, or all, of its moral effects, and unbelievers point to them and say: “See what great and generous and true lives men can live without your Christian beliefs!” But what was it that made those lives great and true? Many a man remains noble, though the mother who trained him to that nobility is dead. But is any one so foolish as to say that the mother had nothing to do with it because she is no longer present to influence that life? Last year one of my plum trees had a branch laden with fruit nearly smitten off by the storm. It hung on by a mere strip of fibre and bark, yet the fruit showed no decay. I gathered it a month afterwards sweet and ripe. But what insanity it were to suppose that the fruit owed nothing to its living connection with the tree. The effects of forces often remain long after the forces have ceased to operate. The locomotive does not suddenly stop when the steam is shut off; the tidal wave still flows for a while, though the attraction of the moon is no longer felt; and the glory of a summer evening lingers on, gliding into tremulous and beautiful twilight, long after the sun, which was the source of the illumination, has vanished below the horizon. The fruits of Christianity are often found in those who have drifted from Christian beliefs.
III. The instant Christianity and unbelief are brought face to face in this way and challenged to show their respective fruits, the question is settled beyond all doubt. Which of the two classes contains the high-minded and honourable members of the community? Who fill the positions of trust? Where do the active philanthropists come from except from the churches? Who are foremost in all educational matters? From what homes do the sober and industrious young men go forth, and the maidens who make the sweetest and the most helpful wives? Really, it is almost absurd to ask the question, because the answer is so self-evident. We are always confessing our inconsistencies as Christians, always lamenting that our churches are not sufficiently awake to their calling, that our church members fall far below their professions; and this is right. It is a necessity of our position. Our ideal is so great that the performance must always seem poor and incomplete. We are always apologising for the scantiness of our service, because we set it against the claim of a perfect Master. But set the church against the world and it has no need to apologise at all. If a Christian falls and becomes a scandal a thousand voices proclaim it. It was so unexpected there; yet the same thing is happening every day in the ranks of unbelievers, and the world takes it as a matter of course. No one looked for any particular fruits of righteousness there. So, also, we grieve over the want of unity in the church, over the jealousies and divisions in the church. Yet are there not more and far bitterer divisions, hatreds, and class alienations outside the church? And what brotherhoods are equal to those of the church—the staunch friendships, the lovely sympathies, the care and interest for each other? And, finally, where do you find the happy, joyous, patient, and serene lives, rounded off with sweet content, and holy calm, and strong hopefulness?—J. G. Greenhough, M.A.
Matthew 7:21-23. The true qualification for admission into the kingdom.—
I. That true religion is not a mere profession.—“Not every one that saith unto Me, Lord, Lord,” etc.
1. True discipleship is not merely nominal.
2. True discipleship is not merely official.—“Many will say to Me in that day, Lord, Lord, etc.” These words suggest,
(1) that teaching and active zeal for Christ is no guarantee for a holy life. Moreover, these words suggest
(2) a religion of merit. “May we not merit the favour of God by what we have done?” say many. The religion of merit is the religion of self-conceit, and self-deception.
3. True discipleship is not merely orthodoxy.—We may be up in theory but down in practice. We may be thoroughly versed in the principles of music, and yet not able to perform a single note. We may be able to teach grammar and rhetoric, and yet be very feeble and clumsy speakers. A clear-headed doctor of divinity may be able to work out the stiffest truth in theology, as he would reason out a syllogism in logic or a problem in Euclid, but yet lack experimental knowledge of the truth. A brilliant poet may rhyme admirably the virtues of the gospel, and yet be himself sadly wanting in a virtuous life. A physician may prescribe to others and restore them, and yet die himself for the want of taking the same prescription. A preacher may preach to others, and yet he himself become a castaway.
II. That true religion is real and practical.—“He that doeth the will,” etc.
1. Obedience to God is the sum of religion.
2. Obedience to God is faith in action.
3. Obedience is the test of love.—A child was told to bring her father’s slippers, but she wanted to play. At length she does it, but unwillingly, saying, “I’s b’ing ’um, papa; but I guess you needn’t say thank you, ’cause I only did it with my hands; my heart kept saying, I won’t.” Those who wish to see a splendid programme of a perfect obedience must begin at Bethlehem, and follow on the life of Christ to Calvary, “obedient unto death.”
III. The danger and doom of pretence and formality.—“Many will say to Me in that day, ‘Lord, Lord,’ ” etc.
1. Deception exposed.—“I never knew you.”
2. Deception denounced and doomed.—“Depart from Me.” There are limits to Divine long-suffering and mercy.—J. Harries.
Matthew 7:21. Solemn warnings.—The gate to righteousness is a strait gate; the way to righteousness is a narrow way; it is the gate and way of obedience to the laws of God, for these are the laws of spiritual well-being. No man can violate the laws of health either in body or soul and preserve a strong constitution by morning and evening prayers. One of his contemporaries says of Cardinal Lorraine that he was avaricious, malignant, cruel, and deceitful, but “full of religion.” In no age of the world have there been wanting false prophets to tell men how they might have the Cardinal’s religion; how they might lie, cheat, rob, murder, how they might indulge their ambition, their avarice, their animal nature, and yet be secure of heaven. Sometimes these false prophets have told their hearers:—
I. To pay the church and the ministry liberally. E.g., Tetzel.
II. To join the church.
III. That a mystic rite brings salvation.
IV. That since God is merciful He will bring into the kingdom of heaven, every one, whether he has sought or not.—The condition of attaining the character of a child of God is twofold:
1. A high, spiritual aspiration—a seeking of glory, honour, and immortality.
2. That aspiration made the impulse and motive of lofty and persistent practical endeavour, manifested in a life of patient continuance in well-doing.—L. Abbott, D.D.
The great test.—Alas, for many hearers of the word! Alas, for many admirers of the Sermon on the Mount! Where will they be when everything turns on the question “Wert thou a doer of it?”—J. M. Gibson, D.D.
Matthew 7:22-23. Self-deception.—
1. There is a day of judgment appointed for all men when Christ shall sit as Judges 2. Many build hopes of heaven upon great gifts and employments in the ministry, given to them with some success, who shall be rejected of Christ.
3. All men have need to beware lest they deceive themselves in the matter of their own salvation, when they hear that preachers and prophets and workers of miracles deceive themselves, and may be destitute of saving faith and sound repentance, which they do preach to others.
4. Such as Christ shall reject at the last day were never endued with saving grace, or accounted by Him for true believers, for He saith, “I will profess unto them, I never knew you.”
5. Such as are destitute of true faith and repentance, however specious their gifts and outward conversation seem to themselves or others, are in Christ’s account but workers of iniquity, and shall not dwell in His company in heaven.—David Dickson.