XLII.
THE SERMON ON THE MOUNT.
(A Mountain Plateau not far from Capernaum.)
Subdivision J.
THE TWO WAYS AND THE FALSE PROPHETS.
aMATT. VII. 13-23; cLUKE
VI.. 43-45.
a13 Enter ye in by the
narrow gate: for wide is the gate, and broad is the way, that leadeth to
destruction, and many are they that enter in thereby.
14 For narrow is the gate, and straitened the way, that leadeth unto life,
and few are they that find it. [The Master here presents two cities
before us. One has a wide gateway opening onto the broad street, and other
a narrow gate opening onto a straitened street or alley. The first city
is Destruction, the second is Life.]
15 Beware of false prophets, who come to you in sheep's clothing, but inwardly
are ravening wolves. [From the two ways Jesus turns to warn his disciples
against those who lead into the wrong path--the road to destruction. Prophets
are those who lay claim to teach men correctly the life which God would
have us live. The scribes and Pharisees were such, and Christ predicted
the coming of others (Matt. xxiv. 5, 24), and so did Paul (Acts xx. 29).
Their fate is shown in verses 21 and 22. By sheep's clothing we are to
understand that they shall bear a gentle, meek, and inoffensive outward
demeanor; but they use this demeanor as a cloak to hide their real wickedness,
and so effectually does it hide it that the false prophets often deceive
even themselves.] 16 By their fruits
ye shall know them. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but the corrupt tree
bringeth [266] forth evil fruit.
c43 For there is no good tree that bringeth forth corrupt fruit;
nor again a corrupt tree that bringeth forth good fruit.
a18 A good tree cannot bring forth evil fruit, neither can a
corrupt tree bring forth good fruit. c44
For each tree is known by its own fruit. For of thorns men do not gather
figs, nor of a bramble bush gather they grapes.
a19 Every tree that bringeth not forth good fruit is hewn down,
and cast into the fire. [It is a law of universal application that
whatever is useless and evil shall eventually be swept away.]
20 Therefore by their fruits ye shall know them.
c45 A good man out of the good treasure of his heart bringeth
forth that which is good; and the evil man out of the evil treasure
bringeth forth that which is evil: for out of the abundance of the heart
his mouth speaketh. [Teachers are to be judged by their conduct as
men, and also by the effect of their teaching. If either be predominantly
bad, the man must be avoided. But we must not judge hastily, nor by slight
and trivial actions, for some specimens of bad fruit grown on good trees.]
a21 Not every one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven; but he that doeth the will of my Father who
is in heaven. [To say, "Lord, Lord," is to call on the Lord in prayer.
While it is almost impossible to overestimate the value of prayer when
associated with a consistent life, it has been too common to attribute
to it a virtue which it does not possess. The Pharisees were excessively
devoted to prayer, and they led the people to believe that every prayerful
man would be saved. The Mohammedans and Romanists are subject to the same
delusion, as may be seen in their punctilious observance of the forms of
prayer, while habitually neglecting many of the common rules of morality.
It is here taught that prayer, unattended by doing the will of the
Father in heaven, can not save us. Doing the will of God must be understood,
not in the sense of sinless obedience, but as including a compliance with
the conditions on which sins are forgiven. Whether under the [267] old
covenant or the new, sinless obedience is an impossibility; but obedience
to the extent of our possibility amid the weaknesses of the flesh, accompanied
by daily compliance with the conditions of pardon for our daily sin, has
ever secured the favor of God.] 22
Many will say to me in that day [the final judgment day], Lord,
Lord, did we not prophesy by thy name, and by thy name cast out demons,
and by thy name do many mighty works? [Jesus here prophetically forecasts
those future times wherein it would be worth while to assume to be a Christian.
Times when hypocrisy would find it a source of profit and of honor to be
attached to Christ's service. In these days we may well question the motives
which induce us to serve Christ. High place in the visible kingdom is no
proof of one's acceptance with God. Neither are mighty works, though successfully
wrought in his name. Judas was an apostle and miracle-worker, and Balaam
was a prophet, yet they lacked that condition of the heart which truly
allies one with God (I. Cor. xiii. 1-3). Jesus says the number of false
teachers is large. We must not carelessly ignore the assertion of that
important fact. We should also note that Christ will not lightly pass over
their errors on the judgment day, though they seem to have discovered them
for the first time. Such truths should make us extremely cautious both
as teachers and learners.] 23 And then
will I profess [better, confess] unto them, I never knew you
[never approved or recognized you]: depart from me [Matt.
xxv. 41], ye that work iniquity. [This indicates that false
teachers filled with a patronizing spirit toward the Lord, and with a sense
of power as to his work, will be deceived by a show of success. Through
life Christ appeared to them to be accepting them and approving their lives,
but he now confesses that this appearance was not real. It arose from a
misconception on their part and on that of others. Many works which men
judge to be religious really undermine religion. The world esteems him
great whose ministry begets Pharisees, but in Christ's eyes such a one
is a worker of iniquity.] [268]
[FFG 266-268]
