3560. The Narrow Gate

A Sermon Published On Thursday, April 19, 1917.

Strive to enter in at the narrow gate; for many, I say to you, will seek to enter in, and shall not be able to. {Lu 13:24}

For other sermons on this text:

   {See Spurgeon_Sermons No. 475, “Self-Delusion” 466}

   {See Spurgeon_Sermons No. 3560, “Narrow Gate, The” 3562}

   Exposition on Lu 13:11-35 {See Spurgeon_Sermons No. 2857, “God’s Goodness Leading to Repentance” 2858 @@ "Exposition"}

   Exposition on Lu 13:18-34 {See Spurgeon_Sermons No. 2630, “What Jesus Would Do” 2631 @@ "Exposition"}

   Exposition on Lu 13:6-30 {See Spurgeon_Sermons No. 2308, “Ten Wrong Kinds of Hearers” 2309 @@ "Exposition"}

1. The precepts of our Lord Jesus Christ are dictated by the soundest wisdom. He has given us divine prescriptions for the health of our souls, and his commandments, though clothed with sovereign authority, are spoken in such infinite kindness that we may regard them as the advice of a true and faithful friend. This is not a legal, but a gospel exhortation, “Strive to enter in at the narrow gate.” He himself is the only gate, or the door, by which we can find admission, and the way to enter in through Jesus Christ is not by working, but by believing. Then, as for the strife we are urged to carry on, it is an earnest endeavour to steer clear of all the rocks, and shoals, and quicksands of popular fallacies and deceitful traditions, and to sail in the deep waters, with his covenant for our chart, and his Word for our compass, in simple obedience to his statutes, trusting in him as our pilot, whose voice we always hear, though we cannot see his face. The storm-signal may well rouse your fears; the cry of peril had need arouse your caution. The mere mention sounds like a menace. “Many shall seek to enter in, and shall not be able.” Listen to that warning, lest you be among the “many” who founder—maybe you shall be among the few who escape. Listen to what Jesus tells you shall come to pass with the multitude, that it may never come to pass with you as individuals.

2. I. Notice now:—A GATE WHICH IT IS MOST DESIRABLE TO ENTER. Surely “many” would not seek to enter if they were not convinced of the desirableness of passing through it. The very fact that so many, although they fail, will at least seek to enter, proves that there is a desire, a reason, and a motive why men should strive to enter.

3. This gate—that is, Christ—is most desirable for us to pass through, because it is the gate of the city of refuge. Cities of refuge were appointed for manslayers, that when they were pursued by the avenger of blood, they might pass the gate and be secure within the sanctuary or city. The gospel of Jesus Christ is intended as a refuge for those who have broken the law of God, whom vengeance is pursuing, who will certainly be overtaken, to their eternal destruction, unless they flee to Christ and find shelter in him. Outside of Christ the sword of fire swiftly and sharply pursues us. From God’s wrath there is only one escape, and that is by a simple faith in Christ. Believe in him, and the sword is sheathed, and the mercy and the love of God will become your everlasting portion; but refuse to believe in Jesus, and your innumerable sins, written in his book, shall be laid at your door in that day when the pillars of heaven shall reel, and the stars shall fall like withered fig leaves from the tree. Oh! who would not wish to escape from the wrath to come! Mr. Whitfield, when preaching, would often hold up his hands and cry, “Oh! the wrath to come! the wrath to come! the wrath to come!” There is more weight and meaning in those words than tongue can tell or heart conceive. The wrath to come! the wrath to come! When past that gate, like Noah after he had passed into the ark, you are safe from the overwhelming deluge; you are sheltered from the devouring conflagration which shall consume the earth; you are rescued from the death and the doom that await the countless multitudes of the impenitent. Who would not wish to enter where there is salvation, the only place where salvation can be found?

4. It is desirable to enter this gate because it is the gate of a home. There is sweet music in that word “home.” Jesus is the home of his people’s hearts. We are at rest when we get to Christ. We have all we could want when we have Jesus. Happiness is the portion of the Christian in this life while he lives on his Saviour. I have seen outside the homeless shelters crowds of people waiting an hour beforehand, until the doors were opened. Poor souls! Shivering in the cold, but in expectation of being warmed and comforted in a little time for a little while, when they should be admitted. What do you think, oh homeless men and women? if there were a permanent home for you, a home from which you never could be banished, a home into which you could be introduced as dear children, would it not be worth your while to wait long at the door, and to knock again and again very vehemently, if you could only ultimately gain admission? Jesus is a home for the homeless, a rest for the weary, a comfort for the comfortless. Is your heart broken, Jesus can comfort you; have you been banished from your family, or one by one have the dear ones been taken to their last resting-place; do you feel solitary, friendless, cheerless, thinking “the black flowing river” to be preferred before this troubled stream of life, and that pitiless society of men and women, eager all for gain and gaiety, thinking nothing of your griefs or your groans—oh! come to Jesus; trust in him, and he will light up a star in the black midnight sky; he will kindle a fire in your hearts that shall make them glow with joy and comfort, even now. It would be worth while to be a Christian, irrespective of the hereafter. Such present comfort as a belief in Jesus imparts is an inestimable compensation. This is the gate of refuge, and it is the gate of a home.

5. Moreover, it leads to a blessed feast. We read just now of the supper that was spread. Jesus does not feed our bodies, but he does what is better, he feeds our minds. A hungry stomach is terrible, but a hungry heart is far more dreadful, for a loaf of bread will fill the one, but what can satisfy the other? Oh! when the heart gets craving, and pining, and yearning after something it cannot get, it is like the sea that cannot rest; it is like the grave that never can be filled; it is like the horse-leech, whose daughters cry, “Give, give, give.” Happy is the man who believes in Jesus, for he becomes at once a contented man. Not only does he find rest in Christ, but joy and gladness, peace, and enduring satisfaction are the portion of his lot. I tell you what I do know—and I would not lie, even for the Lord himself—I tell you that there is a mirth to be found in faith in Christ which cannot be matched. Speak of their buoyant spirits who make merry in the dance, or of the festive glee of those who are filled with wine? It is only the crackling of a handful of thorns under a pot—how soon it is gone! But the joy of the man who meditates on the love of Christ which embraces him, on the blood of Christ which cleanses him, on the arm of Christ which upholds him, on the hand of Christ which leads him, on the crown of Christ which is to be his portion—the joy of such a man is constant, deep, overflowing, beyond the power of expression. The lowliest Christian in all the world, bedridden, living on a parish allowance, full of pain and ready to die, when his heart is resting on Christ, would not change places with the youngest, brightest, richest, noblest spirit to be found outside of the Church of God. No, kings and emperors, boast no more of your beggarly crowns, their glitter will soon fade; your purple robes will soon be moth-eaten; your silver shall soon be cankered; of your palace, not a stone shall be left upon another. Bitter shall be the dregs of your wine cups, and all your music shall end in discord. I tell you that the poorest of all the company of the faithful in Christ Jesus excel you, and—

   Would not change their blest estate

   For all that earth calls good or great.

So it is abundantly worth while to come to Christ for the happiness, as well as the repose, which we find in him.

6. Well likewise, dear friends, many men desire to pass through the narrow gate, knowing it is the gate which leads to Paradise. There was one gate of Paradise through which our father—Adam—and our mother—Eve—went weeping when they left the garden all behind them, to wander into the desert world. Can you picture them, with the cherubim behind them and the flaming sword driving them out, for Paradise was no place for rebels? Men have wandered up and down the world since then to find the gate of Paradise, so that they might enter yet again. They have scaled the peaks of Sinai, but they have not found it there. They have traversed the tracks of the wilderness, weary and foot-sore, jaded and faint, but they have found no gate to Paradise anywhere in all their expeditions. The scholar has searched for it in the ancient books; the astronomer has hunted for it among the stars; sages, as they were called, have sought to find it by studying their arts; and fools have tried to find it among their viols and their bowls. But there is only one gate. See, there it is. It is in the form of a cross, and he who will find the gate of heaven finds the cross and the Man who hung on it. Happy is he who can come up to it and pass through it, reposing all his confidence in the atonement once made by the Man of Suffering on Calvary’s tree. On earth he is saved, and in the article of death he shall pass through that gate of pearl unchallenged, walk the streets of gold unabashed, and bow before the excellent glory without a fear. He is free to enter heaven. The cross is a mark of a citizen of the skies. Having truly believed in Jesus, everlasting felicity is his beyond all doubt. Who, then, would not pass through the narrow gate?

7. And who would not wish to pass through it when he considers what will be the lot of those outside the gate? How we tremble at the thought of that outer darkness, where there shall be weeping, and wailing, and gnashing of teeth! There are many enquiries nowadays about eternal punishment. Oh! men and brethren, do not rashly or carelessly challenge the bitter experience of such condemnation! Speculate as you wish about the doctrine, but please do not trifle with the reality. To be lost for ever, let that mean what it may, will be more than you can bear, though your ribs were iron, and your bones were brass. Do not tempt the avenging angel. Beware that you do not forget God, lest he tear you in pieces, and there is no one to deliver. By the living God, please fear and tremble, lest you be found without Christ in the day of his appearing. Do not rest, do not wait, much less be merry, until you are saved. To be in danger of hell fire is a peril that no heart can adequately understand, no language adequately paint. Oh! I beseech you, do not delay, give yourself no rest, until you have gone beyond that danger! Flee for your lives, for the fiery shower will soon descend! Escape! May God, in his mercy, quicken your pace so that you may escape very soon, lest the hour of mercy cease and the Day of Judgment come! Surely these are reasons enough for wanting to pass in at the narrow gate.

8. II. Observe still further what our Lord tells us:—THERE IS A CROWD OF PEOPLE WHO WILL SEEK TO ENTER AND WILL NOT BE ABLE TO.

9. Who are these? If you look closely at the crowd who today seek to pass, I think you will see a considerable difference between seeking and striving. You are not merely advised to seek; you are urgently told to strive. Striving is a more vehement exercise than seeking. Are you among those who coolly seek admission because, truly, they suppose it is the proper thing? There are many who come up to the gate of mercy and seek to enter, not striving, not particularly anxious, certainly far enough from being agitated. And when they look at the gate they object to the lintel because it is too low, nor will they condescend to stoop. There is no believing in Jesus with a proud heart. He who trusts Christ must feel himself to be guilty, and acknowledge it. He never will savingly believe until he has been thoroughly convicted of sin. But many say, “I will never stoop to that. Unless I have something to do in the work, and share some of the merit, I cannot enter.” No, sirs, some of you are quite unable to believe in Christ because you believe in yourselves. As long as a man thinks himself a fine fellow, how can he think well of Jesus? You eclipse the sun; you hold up your own little hands before the sunlight; how can you expect to see? You are too good to go to heaven, or, at least, too good in your own apprehension. Oh! man. I pray God to prick that bubble, that blown up bladder, and let out the gas, so that you may discern what you really are, for you are nothing, after all, but a poor worm, contemptible, notwithstanding your conceit and pride, in spite of your poverty, an arrogant worm, that dares to lift up its head when it has nothing to glory in. Oh! bow yourself in lowly self-abhorrence, otherwise you may seek to enter, but shall not be able to!

10. Some are unable to enter because the pride of life will not let them. They come to this gate in their carriage and pair, and expect to drive in, but they cannot get admission. There is no different way of salvation for a peer of the realm than for a pauper in the workhouse. The greatest prince whoever lived must trust Jesus just as the lowliest peasant does. I remember a minister once telling me that he attended the bedside of a very proud woman, of considerable wealth, and she said to him, “Do you think, sir, that when I am in heaven, such a person as Betty-my maid will be in the same place as I am? I never could endure her company here. She is a good servant in her way, but I am sure I could not put up with her in heaven.” “No, madam,” he said, “I do not suppose you will ever be where Betty will be.” He knew Betty to be one of the humblest and most consistent of Christian women anywhere, and he might have told her proud mistress that in the sight of God meekness is preferable to majesty. The Lord Jesus, in the day of his coming, will wipe out all such distinctions as may very properly exist on earth, though they cannot be recognised beyond the skies. Oh! rich man, do not boast in your riches. All your wealth, if you could take it with you, would not buy a single paving-stone in the streets of heaven. This poor stuff—do not trust in it. Oh! lay it aside as a crown of glorying, and pass humbly through the gate with Lazarus!

11. Some are unable to enter because they carry contraband goods with them. When you land in France, there stands the gendarme, {a} who wants to see what you are carrying in that basket. If you attempt to push by, you will soon find yourself in custody. He must know what is there; contraband goods cannot be taken in. So at the gate of mercy—which is Christ—no man can be saved if he desires to keep his sins. He must give up every false way. “Oh!” says the drunkard, “I would like to get to heaven, but I must smuggle in this bottle somehow.” “I would like to be a Christian,” says another; “I do not mind taking Dr. Watts’s hymns with me, but I would like sometimes to sing a Bacchanalian {drinking} song, or a light serenade.” “Well,” cries another, “I enjoy myself on the Sabbath with God’s people, but you must not deny me the amusements of the world during the week; I cannot give them up.” Well, then you cannot enter, for Jesus Christ never saves us in our sins; he saves us from our sins. “Doctor,” says the fool, “make me well, but I would like to keep my fever.” “No,” says the doctor, “how can you be well while you keep the fever?” How can a man be saved from his sins while he clings to his sins? What is salvation but to be delivered from sin? Lovers of sin may seek to be saved, but they shall not be able; while they hug their sins, they cannot have Christ. Some of you are in this grievous predicament. You have been attending this house of prayer for a good long time. I do not know what hinders you, but this I do know, there is a worm somewhere eating out the heart of that fair-looking apple. Some private sin that you pamper is destroying your souls. Oh! that you had grace to give it up, and to come in by the narrow gate, trusting in Jesus Christ!

12. Not a few are unable to enter in because they want to postpone the matter until tomorrow. Today, at any rate, you are engaged with other plans and projects. “A little longer let me revel in some of the sensual enjoyments of life, and afterwards I will come in.” Procrastinators are among the most hopeless of people. He who has “tomorrow” quivering on his lips is never likely to have grace reigning in his heart.

13. Others, and these are in the worst plight of all, think that they are in, and that they have entered. They mistaken the outside of the gate for the inside. A strange mistake to fall into, but many do delude themselves like this. They rub their backs against the posts, and then they tell us they are as near heaven as anyone else. They have never passed the threshold; they have never found shelter in Christ, albeit they may have felt wonderfully excited at a revival meeting, and sung as loudly and lustily as any of the congregation:—

   ”I do believe, I will believe.”

14. There is a considerable show of reformation about them. Although they have not gotten a new garment, they have mended up the old one. They are not new creatures, but still they are better behaved creatures than they were before. And they are “all right.” Do not be deceived, my dear friends; do beware of mistaking a work of nature for the operation of God’s grace. Do not be taken in by the devil’s counterfeits. They are well made; they look like genuine; when they are brand-new they shine and glitter like fine gold, but they will not stand the test; every one of them will have a nail driven through them one day; they will never pass as currency with God. If you have a religion, let it be real and true, not feigned and hypocritical. Of all cheats, the man who cheats himself is certainly the least wise, and, as I think, he is the least honest. Do not play the knave with your own soul. Suspect yourself too much rather than too little. Better journey to heaven in terror of hell than dream of the happy land while drifting in the other direction. “Ah! that deceit should steal such gentle forms!” Be on your guard, every one of you. Do not let any man deceive himself.

15. So it is that a crowd—I had almost said a countless crowd—of people nowadays seek to enter in, but for various reasons they are not able to do so. And yet there is a more appalling aspect to the same fact. “Many, I say to you, will seek to enter in, and shall not be able to.” The dying are not able. Panic-stricken the dying man sends for the minister whom he never went to hear when his health was good, and hours hung heavy on his hands. The charm of the Sabbaths lay in their dissipation; an excursion up the river, or a cheap trip to Brighton {b} and back; anything—everything sooner than hear the gospel. He never read his Bible; he never prayed. Now the doctor shakes his head; and the nurse suggests that they “fetch a clergyman.” Poor soul! she means well; but what do you think he can do? What can we ministers do for you? What can any man do for his fellow creature? “None of us can by any means redeem his brother, nor give to God a ransom for him.” He begins to seek, when, alas! he cannot think, poor fellow, for he is in articulo mortis, {the article of death} with the throes of his last struggle. His head swims, pains gnaw at his vitals, a glassy film is over his eyes, rambling words fall from his lips. If he could think, he has something else to think about than the dread future that awaits him. Look at his weeping wife. See those dear children, brought in to get a last kiss from their father. If his mind were more vigorous, it would not likely be taken up with spiritual thoughts, there is too much in the solemn farewell to occupy the moments that are left in preparation for the future. “Pray for me, sir,” he says, with fainting, failing breath. Yes, he is seeking to enter in. In ninety-nine cases out of a hundred I fear the answer is, he shall not be able. I have little hope for death-bed repentances. Never trust in them, I beseech you. Such a vestibule as a death-bed you may never have. To die in the street may be your lot. Should you have a death-bed, you will have something else to think about besides religion. Oh! how often have I heard Christian men say, when they have been dying, “Ah! sir, if I had a God to seek now, what a misery it would be! What a blessing it is that, with all the cares that now come upon me, I have a sure and certain hope in Christ, for I found him years ago.” Oh! dear hearers, do not be among those who postpone and procrastinate, until, in a dying hour, after a fashion you seek to enter and find you shall not be able to.

16. Some years ago I was awakened about three o’clock in the morning by a sharp ring of the doorbell. I was urged without delay to visit a house not very far-off London Bridge. I went; and up two flights of stairs I was shown into a room, the occupants of which were a nurse and a dying man. There was no one else. “Oh sir,” she said, “Mr. So-and-so, about half-an-hour ago, begged me to send for you.” “What does he want?” I asked. “He is dying, sir,” she replied. I said, “I see that. What kind of a man was he?” “He came home last night, sir, from Brighton. He had been out all day. I looked for a Bible, sir, but there is not one in the house; I hope you have brought one with you.” “Oh!” I said, “a Bible would be of no use to him now; if he could understand me, I could tell him the way of salvation in the very words of Holy Scripture.” I spoke to him, but he gave me no answer. I spoke again; still there was no reply. All sense had fled. I stood a few minutes gazing at his face, until I perceived he was dead; his soul had departed. That man in his lifetime had been accustomed to jeer at me. In strong language he had often denounced me as a hypocrite. Yet he was no sooner struck with the darts of death than he sought my presence and my counsel, feeling no doubt in his heart that I was a servant of God, though he did not care to admit it with his lips. There I stood, unable to help him. Promptly as I had responded to his call, what could I do but look at his corpse and go home again? He had, when too late, sighed for the ministry of reconciliation, sought to enter in, but he was not able. There was no time left for him to repent; he had wasted the opportunity. Therefore, I pray and beseech you, my dear hearers, by the near approach of death—it may be much nearer than you think—give earnest heed to these things. I look around on this building, and note the pews and sittings from which hearers, whose faces were once familiar to us, have gone—some to glory, some I do not know where. God knows. Oh! do not let the next departure, if it is yours, vacate the seat of a scoffer, or of a neglecter, or of one who, having been touched in his conscience, silenced the secret monitor and would not turn. As the Lord lives, you must turn or burn; you must either repent or be ruined for ever. May God give you wisdom to choose the better part!

17. It appears from Scripture that even after death there will be some who will seek to enter and shall not be able. I do not attempt to explain what I cannot understand, but I find the Master represents those on the left hand asking a question, “When did we see you hungry, and did not feed you?” as if they had some glimmering hope that the sentence on them might be reversed. And I read in another place of those who will come and knock at the door, and say, “Lord, Lord, open to us.” But the Master of the house, having already risen up and shut the door, will answer, “Truly, I say to you, I do not know you.” Is there, then, such a thing as prayer in hell? When the soul has passed out of the body without hope, will it seek for hope hereafter? Perhaps so. Did not the rich man pray to Abraham to send Lazarus? It is only natural to expect that, since they doubted God’s promises on earth, they may doubt God’s threatenings in hell, and may hope, perhaps, that there will be a way of escape. They will seek, they will seek, but they shall not be able, not able to enter heaven. They said they were not able on earth; they shall find they are not able in hell. Non possumus {we are not able} is the sinner’s cry. “We are not able to leave our sins; we are not able to believe; we are not able to be serious; we are not able to be prayerful,” and then, how it will be thrown back into their teeth! not able to enter heaven, not able to escape from torment; not able to live; not able to die; not able, because the gate of heaven admits no sinner who has not been washed in the Redeemer’s blood. Back with you, sir! You would not come to the fountain, you would not wash. Back with you. You are not able; not able, because heaven is a prepared place for a prepared people, and you never thought of preparation. Away with you, sir! How can you enter when you are not prepared? Heaven is a place for which a preparation is required. Men cannot enjoy what would be contrary to their natures. Away with you, sirs! You could not enjoy heaven if you were admitted, for you are not changed in heart. Away with you! What, do you linger? Do you cry? Do you pray? Do you weep? Do you entreat? Away with you! No, the angels shall sweep you away, for is it not written—you yourselves shall be thrust out—unceremoniously driven and scourged away from the gate of glory, because you would not come to the gate of grace? These are terrible things to utter. I well might shrink from speaking like this, if it were not that fidelity to your souls makes such demands that I must ring out the warning.

18. If you die without faith in Christ, behold there is a gulf fixed between you and heaven. I do not know what that means, but I know what idea it gives to me, and should give to you. Between heaven and hell there is no traffic. No one ever passed from hell to heaven.

   There are no acts of pardon passed

   In the cold grave to which we haste;

   But darkness, death, and long despair

   Reign in eternal silence there.

They would gladly pass the gulf—if it were fire, they could be glad to pass it; if it were full of torments, many and various as a Spanish Inquisition could invent, they would be glad to bear them; if they could only hope to cross the gulf. But no, the voice is heard—an angel’s voice: “He who is filthy, let him be filthy still; he who is unjust, let him be unjust still.” The wax has cooled; you cannot alter the impression. The die is cast; you cannot remould it. The tree has fallen; there it lies. I wish I could speak now in words that should burn their way right into your innermost hearts. Alas! I cannot. I must, however, just repeat the text again, and leave it with you. Many shall seek in that dread day to enter, but shall not be able to. Oh! enter then, enter! Enter now, while the gate still stands wide open, and mercy invites you to come! Hurry to enter while the avenging angel still lingers, and the angel of mercy stands with outstretched arms and cries, “Whoever wills, let him come and take of the water of life freely.” May God, the ever-blessed Spirit, without whom no warning can be effective, and no invitation can be attractive, sweetly constrain you to trust Christ tonight. Here is the gospel in a few words. Jesus suffered the wrath and torment we justly merited. He doubtless bore the penalty of your transgressions, if you penitently believe in his sacrifice. When you trust in him for pardon, it is proof your sins were laid on him for judgment. You are, therefore, a forgiven man, a pardoned woman; you are saved—saved for ever. If you have a simple, childlike trust, you may go home, singing for joy of heart, knowing that you have already entered the narrow gate, and before you die grace on earth and glory in heaven. May God bless you richly, and may you adore him gratefully, for his dear name’s sake. Amen.

{a} Gendarme: A soldier, either mounted or on foot, who is employed in police duties, especially in France. OED.
{b} Brighton: A popular seaside holiday resort in England. Editor.

Exposition By C. H. Spurgeon {Mt 7:13-23}

13, 14. Enter in at the narrow gate: for wide is the gate, and broad is the way, that leads to destruction, and there are many who go in there: because strait is the gate, and narrow is the way, which leads to life, and there are few who find it.

Be up and on your journey. Enter in at the gate at the head of the way, and do not stand hesitating. If it is the right road, you will find the entrance somewhat difficult, and very narrow; for it demands self-denial, and calls for strictness of obedience, and watchfulness of spirit. Nevertheless, “Enter in at the narrow gate.” Whatever its drawbacks of fewness of pilgrims, or narrowness of entrance, yet choose it and use it. True, there is another road, broad and much travelled; but it leads to destruction. Men go to ruin along the turnpike road, but the way to heaven is a bridle-path. {c} There may come other days, when the many will crowd the narrow way; but, at this time, to be popular one must be broad—broad in doctrine, in morals, and in spirituals. But those on the narrow road shall go straight to glory, and those on the broad road are all abroad. All is well that ends well: we can afford to be constrained in the right way rather than enlarged in the wrong way; because the first ends in endless life, and the second hastens down to everlasting death.

Lord, deliver me from the temptation to be “broad,” and keep me in the narrow way, though few find it!

15. Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravening wolves.

We have need of our judgments, and we must try the spirits of those who profess to be sent by God. There are men of great gifts who are “false prophets.” These feign the look, language and spirit of God’s people, while really they long to devour souls, even as wolves thirst for the blood of sheep. “Sheep’s clothing” is all very fine, but we must look beneath it and discover the wolves. A man is what he is inwardly. We need beware. This precept is timely at this hour. We must be careful, not only about our way, but about our leaders. They come to us; they come as prophets; they come with every outward commendation; but they are very Balaams, and will surely curse those they pretend to bless.

16. You shall know them by their fruits. Do men gather grapes from thorns, or figs from thistles?

Their teaching, their living, and their effect on our minds will be a sure test for us. Every doctrine and doctrinaire {d} may be tried like this. If we gather grapes from them, they are not thorns; if they produce nothing but thistle-down, they are not fig trees. Some object to this practical method of test; but wise Christians will carry it with them as the ultimate touchstone. What is the effect of modern theology on the spirituality, the prayerfulness, the holiness of the people? Has it any good effect?

17, 18. Even so every good tree produces good fruit; but a corrupt tree produces bad fruit. A good tree cannot produce bad fruit, neither can a corrupt tree produce good fruit.

Every man produces according to his nature; he cannot do otherwise. Good tree, good fruit; corrupt tree, bad fruit. There is no possibility of the effect being higher and better than the cause. The truly good does not produce evil; it would be contrary to its nature. The radically bad never rises to produce good, though it may seem to do so. Therefore, the one and the other may be known by the special fruit of each. Our King is a great teacher of prudence. We are not to judge; but we are to know, and the rule for this knowledge is as simple as it is safe. Such knowledge of men may save us from great mischief which would come to us through associating with bad and deceitful people.

19. Every tree that does not produce good fruit is hewn down, and cast into the fire.

Here is the end to which evil things are tending, The axe and the fire await the ungodly, however fine they may look with the leafage of profession. Only let enough time be given, and every man on earth who bears no good fruit will meet his doom. It is not merely the wicked, the bearer of poison berries, who will be cut down but the neutral, the man who bears no fruit of positive virtue must also be cast into the fire.

20. Therefore by their fruits you shall know them.

It is not ours to hew or to burn, but it is ours to know. This knowledge is to save us from coming under the shadow or influence of false teachers. Who wants to build his nest in a tree which is soon to be cut down? Who would choose a barren tree for the centre of his orchard? Lord, let me remember that I am to judge myself by this rule. Make me a true fruit-bearing tree.

21. Not everyone who says to me, “Lord, Lord,” shall enter into the kingdom of heaven: but he who does the will of my Father who is in heaven.

No verbal homage will suffice: “Not everyone who says.” We may believe in our Lord’s deity, and we may take great pains to affirm it over and over again with our “Lord, Lord”; but unless we carry out the commands of the Father, we pay no true homage to the Son. We may acknowledge our obligations to Jesus, and so call him “Lord, Lord”; but if we never practically carry out those obligations, what is the value of our admissions? Our King does not receive into his kingdom those whose religion lies in words and ceremonies, but only those whose lives display the obedience of true discipleship.

22, 23. Many will say to me in that day, “Lord, Lord, have we not prophesied in your name? And in your name have cast out demons? And in your name done many wonderful works?” And then I will profess to them, “I never knew you: depart from me, you who work iniquity.”

An orthodox creed will not save if it stands alone, neither will it be sure to do so if accompanied by official position and service. These people said, “Lord, Lord,” and, in addition, pleaded their prophesying or preaching in his name. All the preaching in the world will not save the preacher if he does not practise. Yes, and he may have been successful—successful to a very high degree—“and in your name have cast out demons,” and yet, without personal holiness, the caster-out of demons will be cast out himself. The success boasted about may have had about it surprising circumstances of varied interest—“and in your name done many wonderful works”; and yet the man may be unknown to Christ. Three times over the person is described as doing all “in your name”; and yet the Lord, whose name he used so freely, so boldly, knew nothing of him, and would not allow him to remain in his company. The Lord cannot endure the presence of those who call him “Lord, Lord,” and then work iniquity. They professed to him that they knew him, but he will “profess to them, I never knew you.”

How solemn is this reminder to me and to others! Nothing will prove us to be true Christians but a sincere doing of the Father’s will! We may be known by all to have great spiritual power over demons, and men, and yet our Lord may not acknowledge us in that great day, but may drive us out as impostors whom he cannot tolerate in his presence.

{c} Bridle-path: A path fit for the passage of a horse, but not of vehicles. OED.
{d} Doctrinaire: One who holds some doctrine or theory which he tries to apply without sufficient regard to practical considerations; a pedantic theorist. OED.