LESSON XII.--SEPTEMBER 18.

SOLEMN WARNINGS.--MATT. 7:13-29.

      GOLDEN TEXT.--Every tree that bringeth not forth good fruit is hewn down and cast into the fire.--MATT. 7:19.
      TIME AND PLACE.-As in several preceding lessons.
      HELPFUL READINGS.--Matt. 3:7-10; Luke 6:43-49; Matt 25:41-46; Luke 13:24-30.
      LESSON ANALYSIS.--1. The Strait Gate; 2. The Way into the Kingdom; 3. The Wise and Foolish Builders.

INTRODUCTION.

      In the preceding lesson the Lord has give some lessons in morality and righteousness which were far in advance of the forms and ceremonies and precepts of the Scribes and Pharisees. He had summed up the whole Old Testament system in the Golden Rule, and presented it as the law for [259] conduct towards other men. This was so different from the selfish, self-seeking conduct of men that some would be tempted to turn away from so strait a way and to seek some easier and broader way of salvation. The Lord therefore concludes his discourse with some solemn warnings. He warns all to avoid the broad way, to refuse to listen to false teachers whose lives are unholy, and shows that nothing whatever can take the place of obeying his words.

      I. THE STRAIT GATE.--13. Enter ye in at the strait gate. It must be kept in mind that the leading thought of the whole discourse is the kingdom of heaven and its conditions. Hence, when the Lord says, "Enter ye in," he means into the kingdom of heaven. The figure of the straight gate would strike his hearers forcibly. Nearly every town in Palestine is surrounded by walls and is entered by gates. The principal ones are wide, with double doors, closed with locks and fastened with iron bars. The "strait gates" are in retired corners, are narrow, and are only opened to those who knock. "These small gates, not much wider than a window pane, are common in all oriental walled cities. They are found also in the gates that lead into the courts of houses and into walled gardens."--Jewell. We like to look at these curious little doors, and imagine that when our Lord uttered these memorable words, he had in mind these two gates--the one wide, easy and traversed by the multitude in broad daylight; and the other narrow, high in the step, to be found in the dark, and Bought amid dangers by a few anxious travelers.--Van Lennep.

      14. For strait is the gate. What is it Augustine asks, that makes this gate so strait to us. It is not that it is strait, or narrow, in itself, but that we want to crowd through it with the world upon our shoulders. We want to take the swellings of our pride, our self-will, of our darling sins. It is too narrow for these, but will easily allow us to pass in it we renounce all and cleave to Christ, and that way is self-denial and non-conformity to the world. Few there be that find it. It has to be sought. The reason that men do not find it is not because it is hard to find, but because they prefer to walk in the broad way. They can walk in it without repentance, surrender to the will of Christ, self-denial, humility and purity of life.

      15. Beware of false prophets. The word prophet, as used in the Scriptures, [260] means far more than a foreteller. John the Baptist, Elijah, Elisha, Nathan, and Samuel were prophets, though their mission was not to predict the future. Any one who teaches authoritatively the will of God is a prophet. A false prophet is one who would falsely assume to be a commissioned teacher of the divine will. Christ here uses the word in the sense of a teacher, and refers to the scribes and doctors who assumed to be the expositors of the will of God. The words apply to all insincere teachers in every age. Come to you in sheep's clothing. A striking figure. While appearing as harmless as sheep they are wolves. Their object is to prey upon the flock.

      16. Ye shall know them by their fruits. This common figure is wonderfully expressive. Not leaves (professions), or appearance, are the proper tests of the life that is in the tree, but the fruit it bears. We are to test men and every institution by this principle. The man whose life is evil is of the evil one. Any institution that produces pernicious results should come to nought. Do men gather grapes of thorns or figs of thistles. These fruits are most highly prized in the East. From teachers we are to look only for valuable fruit; but false teachers can only bear after their kind. They are "thorns" and "thistles." The point the Savior insists on is the impossibility of getting good fruit from bad herbs or plants.

      17, 18. A good tree cannot bring forth evil fruit. In these two verses the Lord points to the uniform law of nature. Every tree bears after its kind. As is the tree so is the fruit. The grape bears grapes, the fig figs, and the thistle thistles. The same principle holds good in the moral world. A good man will show forth good deeds, or will bear good fruit in his life, while a bad man will bear fruit according to his nature. If a man claims to be a teacher sent from God and lives an evil life, like Joe Smith or Brigham Young, for instance, it is evident that they have corrupt natures and are deceivers. In other words, the Savior bids us look at the life of every teacher. This applies to the preacher, the Sunday-school superintendent, and the Sunday-school teacher. Do they live good, exemplary lives? Then they are good trees.

      19, 20. Every tree, etc., etc., is hewn down and cast into the fire. The test by which good and bad trees, good and bad men, and good and bad systems have been presented. Now the figure is carried farther to show their destiny. [261] The husbandman carefully preserves the grapes and fig-trees, but cuts the thorns and thistles and burns them. The tree in the orchard that bears useless fruit is converted into firewood. Such the Savior implies will be the fate of evil teachers. He states a principle that seems to run through the whole government of God. Whatever is useless and evil shall finally be swept away.

      II. THE WAY INTO THE KINGDOM.--21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom. The Lord has shown that the entrance into the kingdom is through the "strait gate." He now shows more particularly what is needful to enter. Certain ones are described who cannot enter in. "Not every one" implies that some who say, "Lord, Lord," etc., shall enter in. Observe, 1. To call on the name of the Lord and to confess him are right and are done by those who are saved. 2. Prayer is a characteristic of the true disciples. 3. But these are not sufficient. Persons cannot profess or pray their way into the kingdom, as some even in our day seem to suppose. More is needful and the Savior shows what more is required. Those enter who do the will of my Father. In other words no soul can be saved in disobedience. No one can be a citizen of the kingdom who does not obey the King. The one thing of pre-eminent importance in order to enter in is to surrender completely to the will of the Lord. It cannot be impressed with too much emphasis that obedience to Christ is essential to salvation. Of those who confess and pray "not every one" but those who also obey shall "enter in." My Father. Christ taught us to say "Our Father," but he constantly speaks of "my Father."

      22. Many will say to me in that day. The great day of the Lord. Many passages found in the rabbinical writings show that the Jews were accustomed to use "that day" for the day of judgment. The "many" refers to those who have cried, "Lord, Lord," but have not done the Lord's will. Lord, Lord, have we not prophesied in thy name? The Lord chooses out the greatest of the class of non-doers to show that all such will fail of entrance. These "prophesied," or preached in the name of Christ, and claimed even to work miracles in his name. The Lord does not say whether they did or not, but shows that even, if they did all these things it is of no avail. They have omitted the one thing needful, a faithful obedience. [262]

      23. I never knew you. This "I never knew you," must be accepted in its deeper signification of "recognizing you as disciples;" a knowing which is reciprocal, he only being known who also knows. Augustine says that for Christ to say, "I never know you," is only another way of saying, "You never knew me." Not to be known of the Lord is never to have known him. Depart, . . ye that work iniquity. In spite of all their professions they had been evil doers, and hence, were not of those who "did the will of the Father." Their religion expended itself in professions and prayers. Hence, in "that day" they are commanded to depart from the Lord's presence. What it is to so depart we may learn from Matt. 25:41. It is evident from this passage that many are self-deceived. This is not necessary, if a close examination is made.

      III. THE WISE AND THE FOOLISH BUILDER.--24. Every one that heareth these sayings of mine. The words that he has spoken in this discourse, and all his teachings. He has declared, "My words will judge you in the last day." I will liken him to a wise man. The characteristic of the wise man noted is that he built on a firm foundation. In a country with a rainy season and heavy floods this was essential. The man who "hears and does" Christ's words is building upon the rock, the rock upon which Christ's Church is built (Matt. 16:16). He is on a foundation that will never be moved.

      25. The rain descended . . . . and it fell not. This verse gives a picture of the sudden violent storms and sweeping floods which are so common in the East. The house founded upon the rock could not be undermined and destroyed, but would stand firm. So says the Lord shall it be with those who hear and obey. They are wise builders, build on the rock, "they shall never fall." Storms, troubles and trials will not move their foundations, and they "shall stand in the judgment" (Ps. 1:5). The hearer and doer is the wise man.

      26. Heareth these sayings . . . and doeth them not. The hearer and [263] non-doer is next described. He is likened to the foolish man who built his house on the sand. Everyone knows how transitory and shifting is a sandy foundation. Whole towns on the Missouri or lower Mississippi have been undermined and gone into the vortex because they were built upon the sand. The house built upon the sand is beat upon by the floods and rain; its foundation is moved by the waters; it falls and is borne along by the stream and destroyed. "So falls the sinner. The floods are wearing away his sandy foundation; soon one tremendous storm shall beat upon him, and he and his hopes shall fall, forever fall."--Barnes.

      27. Great was the fall of it. The Lord describes the thoughtlessness of the builder on the sand, the storm and the utter destruction. Foolish like him is the hearer who does not. Let it be observed that, 1. Both builders are bearers; 2. The wise builder is a doer also, or obeys the words of the Lord; 3. The foolish builder hears but does not obey, and the result is utter ruin. In only one way can what is heard save, and that is by obeying it. The heard must be turned into the done. "Christ, as in so many places in Scripture, is himself the Rock; that man builds upon the rock who does the things that he hears and learns of Christ. It remains as the only prudent thing--to hear, and what we hear to do; being doers of the word, and not bearers only, deceiving ourselves."--Trench.. There is an, awful solemnity about this close to the wonderful sermon.

      28. The people were astonished at his doctrine. At his teaching. No wonder they were astonished. The whole world still wonders as it studies this sermon. No such teacher had ever been heard before.

      29. As having authority. He spake, not as man, with human doubts and limitations, but as one who was omniscient. He came from God, was the brightness of the Father's glory, and spoke as one divine; not as human, hesitating, halting, limping expounders like the scribes, the interpreters of the Scriptures. The scribes said, "Rabbi Hillel, or Rabbi Shammai, says thus and thus," but Jesus said, "I say unto you."

PRACTICAL AND SUGGESTIVE.

      THE STRAIT GATE.--Christian enters through the strait gate and is directed in the narrow way. In the broad road every man may choose a path suited to his inclinations, shift about to avoid difficulties, or accommodate himself [264] to circumstances; and be will be sure of company agreeable to his tastes. But Christians must follow in the narrow way along the same track, surmounting difficulties, facing enemies, and bearing hardships without any room to evade them; nor is any indulgence given to different tastes, habits or propensities. It is, therefore, a straitened way, a way of repentance, faith, self-denial, love and patience; in a word, a full conformity to the will of God, according to the Scriptures.--Bunyan.

      BY THEIR FRUITS.--Here seems to be prescribed a plain and easy way of discerning false teachers from true; and a way which lies level to the meanest capacity. It is only by observing the fruits and consequents of every doctrine, what it is apt to produce when thoroughly believed, and then judging how far those fruits resemble the doctrine and spirit of Christianity.--James Blair.

      ON A ROCK.--To understand Christ's comparison, imagine the rough, steep sides of the valleys of that Jura formation, prevalent in Palestine. A house built beside a torrent, on a rock, is unharmed by the swollen and angry flood; but if resting, though placed high above the stream, on a foundation of sandy earth, the flood gradually wears away its base, till at last the undermined and growing slide of earth reaches the house itself, and plunges it into the flood.--Ebrard.

POINTS FOR TEACHERS.

      This lesson is full of striking figures. They are familiar and easily understood. Bring them vividly before the pupils and make the application. 1. Note the two gates; one broad, easily entered, inviting, with a broad way; the other narrow, difficult and with a narrow way. One tempts the natural man, the other does not. Which is the way into the kingdom? Why? 2. Bring out why men naturally seek the broad gate and broad way. 3. Take up the second figure, wolves with sheep's clothing, show what a wolf is; and a wolf that passes as a sheep. Apply. 4. Take the third figure: Fruit. Bring it home by familiar illustration-the orchard at home; why some trees are cherished, others cut down. The value is the fruit. Apply to preachers, teachers, men, systems. 6. Bring out the fate of those who bear bad fruit and the reasons for that fate. 6. The next figure, doors shut, many crying for admittance, prayer, claims of profession and miracles--the door kept shut, bidden to depart, why? Note all they did, but what they lacked. Does your class lack that? 7. Note the striking figure of the two builders. The [265] wise man, why wise, his time of trial and how he endured it. 8. The foolish man, why foolish, what he did, what came, his ruin and why. 9. Show that both the wise and foolish men are hearers, but wherein they differ, why one is wise, the other foolish, and their final fate. 10. Bring out the applications in this lesson. Ask your scholars to name the truths and lessons that apply to them.

Source: Barton Warren Johnson. The Christian International Lesson Commentary for 1887. Des Moines, IA: