men should do to you, do ye even so to them: for A. D. 28. this is the law and the prophets. 13¶hEnter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 8 Lev. 19. 18. ch. 22. 40. 9, 10. Rom. 13. 8, Gal. 5. 14. 1 Tim. 1. 5. h Luke 13. 24. 14 because strait is the gate, and narrow is the 2 or, how. way, which leadeth unto life, and few there be that find it. The world would be a different place from what it is were men to act by this golden rule. "This is the law and the prophets." That is, This rule embraces all that the law and the prophets can teach as to our duty towards our neighbour. It is a like saying to that of St. Paul, “Love is the fulfilling "of the law" (Rom. xiii. 10.). Observe the connection of these words with the verse, "Think not that I am come to destroy the law and the "prophets: I am not come to destroy, but to fulfil” (v. 17.); which verse was shown to be the key-note to the greater part of this wonderful sermon. 13, 14. The Strait Gate. 13. Again there is a seeming break in the discourse; as though our Lord were turning to an entirely new subject. But in truth He is now drawing His holy lessons to a conclusion; and we may look upon the remainder of the Sermon on the Mount as a summing up and crowning of the whole. What then shall embrace all lessons of spiritual righteousness in one? What shall, in a word, declare the purity and heavenliness of that righteousness which must exceed the righteousness of the Scribes and Pharisees? The "strait gate"-the " narrow way." "Enter ye in." Then we can enter in, if we will. Christ would not command what we cannot do. But we can do nothing of ourselves. True; then listen to another word spoken by the same Divine lips: "I am the "Way... No man cometh unto the Father but by Me" (St. John xiv. 6.). Thus, just as it is written, "Work out your own salvation ... for "it is God that worketh in you" (Phil. ii. 12, 13.); so does Jesus say, "Enter ye in at the strait gate"-for "I am the way." "Strait." This is nearly the same as "narrow," and may be well understood by the use of the word as applied to the narrow channel or passage between two seas formed by projecting headlands on either side. "Gate." What gate is this? The gate that stands at the beginning of the "way" and admits into it? Or the gate that stands at the end of the "way" and opens into heaven? Probably the former, as the order of the words seems to show, the "gate," in both this and the next verses, coming before the "way." What then does the gate mean? It can only mean the deliberate choice, and entrance upon, one or other of the two great ways in which men walk. In the one case it is the taking up the cross to follow Christ; in the other it is the following the multitude to do evil. 14. "Few." That is, by comparison with those who enter the broad 14. "Because." The other reading much to recommend it. There is little “how”, given in the margin, has not doubt that "because" is the true reading. A. D. 28. 15 k 'Beware of false prophets, which come to Deut. 13. 3. you in sheep's clothing, but inwardly they are ravening wolves. Jer. 23. 16. ch. 24. 4,5, 11, 24. Mark 13. 22. Rom. 16. 17, 18. Eph Col. 2. 8. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 2 Pet. 2. 1, 2, 3. 1 John 4. 1. k Mic. 3. 5. 2 Tim. 3. 5. 1 Acts 20. 29, 30. m vér. 20. ch. 12. 33. way. But not few in themselves, for the redeemed whom St. John saw in his vision were "a great multitude, which no man could number, of all "nations, and kindreds, and people, and tongues" (Rev. vii. 9.). Moreover, if "few," by comparison with those who walk in the broad way, find the strait gate and "the way which leadeth unto life"; how comforting is the sure promise-"Seek, and ye shall find” (7.). 15-20. False prophets and their fruits. 15. "False prophets." The word 'prophet' is not confined in Holy Scripture to one who foretells things to come, but is used for any teacher of divine truths, especially any inspired teacher. The warnings against false teachers are most clear and abundant in God's word. Here our Lord seems to bring in the warning in consequence of what He has said as to the two Ways. There will be teachers, He implies, professing to lead you in this narrow way, who will really lead you astray. Of such beware. "In sheep's clothing." That is, with all the manner and appearance of innocence and purity. "Ravening wolves." That is, destroying your souls, as wolves destroy the flock. Are we to suppose our Saviour to speak of false teachers so frightfully wicked as to make a pretence of goodness on purpose to injure and destroy men's souls? This is scarcely likely; for such dreadful hypocrisy and malice could hardly exist. He rather speaks of the effects than of the intention of these "false prophets." Such teachers may be "false" in two ways: either, 1, as regards the motive and purpose of their teaching; or, 2, as regards the truth of that which they teach. Of the former sort are such as take upon themselves the office of teaching, and the ministry of God's word, from pride, or love of power, or for "filthy lucre" (1 Tim. v. 2.), and only to earn a livelihood. These may teach the truth, but are none the less "false" teachers. Of the latter sort are such as believe what they teach, and purpose to do good by their teaching, but, being in error themselves, lead others astray, and are thus "false" teachers. The one are false-hearted teachers of true things; the other honest teachers of false things. Of both sorts let all faithful Christians beware. 16. "Ye shall know them by their fruits." This is the best fest we can have of the trust-worthiness of a teacher. Not that a skilful hypocrite may not deceive us for a long time even here. But, as a rule, and in the long run, the false and untrustworthy teacher will show himself in his life and character. Only let us take care that, if we must judge him, we judge by the true test, and look for the right fruits. What these are St. Paul tells us: "The fruit of the Spirit is love, joy, peace, "long-suffering, gentleness, goodness, faith, meekness, temperance.' (Gal. v. 22, 23.). And again: "The fruit of the Spirit is in all good"ness and righteousness and truth" (Eph. v. 9.). This last word suggests 17 Even so every good tree bringeth forth good A. D. 28. fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 0 n Jer. 11. 19. ch. 12. 33. 19 Every tree that bringeth not forth good fruit is ch. 3. 10. hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. Luke 3. 9. Hos. 8. 2. P11, 12. but Luke 13. 25. 21 Not every one that saith unto Me, P Lord, Lord, shall enter into the kingdom of heaven; he that doeth the will of My Father which is in heaven. Acts 19. 13. Rom. 2. 13, James 1. 22. 22 Many will say to Me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy a Num. 24.4. name have cast out devils? and in Thy name done 1 Cor. 13. 2. many wonderful works? John 11. 51. a warning that holiness of life is not the only fruit we must look for. If the teacher, who professes to teach God's truth, teaches anything contrary to that truth, he is known "by his fruits" to be a "false prophet," for "truth" is one of the fruits. 21-27. No safety but in obedience. St. Luke vi. 46–49. 21. "Lord, Lord." By this is meant any holy and pious language. It is not those who talk well, but those who do well, who shall be saved. Though this refers chiefly to the teachers, of whom our Lord is speaking, yet it carries a most needful warning to all, that what God requires is not profession, but practice. How wisely has this sentence been placed among those to be read at the Offertory by the Church, as though to say, 'Ye, who have joined in the prayers, and listened to the preaching, take 'care that ye be not satisfied with mere words. Now prove by your acts 'that ye love and serve the Lord.' 22. "In Thy name." God suffers His gifts to be often conveyed by unworthy instruments. No doubt even Judas Iscariot wrought miracles and prophesied in Christ's name. And our Church is careful to teach her children that "the effect of Christ's ordinance is not taken away by "the wickedness of the minister, nor the grace of God's gifts diminished "from such as by faith and rightly do receive the Sacraments ministered "unto them; which be effectual, because of Christ's institution and "promise, although they be ministered by evil men" (Art. xxvi.). This verse should be a very serious one to all who are engaged in any holy work. Besides ordained ministers of the Gospel, will there be no teachers in Sunday-schools, no district-visitors, no singers in churches, who “in that day" may say, 'Lord, Lord, have we not taught in Thy 'name, and ministered to Thy sick and poor, and sung Thy praises in 'Thy holy house?' to whom He may make answer I never knew you"? 18. A good tree cannot bring forth evil | bad, or a bad one good. Such a question "fruit," &c. As certain errors have been is not touched at all by the verse, which founded upon, or defended by, this verse, simply means that, while a tree is good, it it is well to explain that it in no way cannot bear bad fruit, and, while it is bad, declares that a good tree may not become it cannot bear good fruit. A. D. 28. 23 And then will I profess unto them, I never h. 25, 12. knew you: depart from Me, ye that work iniquity. Luke 13. 25, 24 Therefore whosoever heareth these sayings of 27. Ps. 5. 5. 2 Tim. 2. 19. Mine, and doeth them, I will liken him unto a wise man, which built his house & 6. 8. ch. 25. 41. upon a rock: 25 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not for it was founded upon a rock. 26 And every one that heareth these sayings of Mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell and great was the fall of it. 23. "I never knew you." That is, 'I never knew you as Mine'. For "the Lord knoweth them that are His" (2 Tim. ii. 19.). 24. "Therefore." Partly in close connection with the passage before. 'Because it will be so fearful a thing at the last day to have been a mere 'professor of religion and self-deceived, therefore behold the difference 'between the hearer and the doer of My words.' But partly also as a grand summing up and conclusion of the whole sermon; as though the meaning were: 'I have shown you now how I am come not to destroy, 'but to fulfil, the law: I have shown you how to trace out its spirit and 'purity and fulness: I have taught you how your righteousness must 'exceed the righteousness of the Scribes and Pharisees: I have warned 'you against all formalism and hypocrisy and self-deceit. Therefore,—as a last weighty lesson, to crown all and fix it in your minds,-There'fore behold the difference between the hearer and the doer of My 'words.' 66 "A rock." We can hardly doubt that in this word our Lord made reference to Himself. At any rate, we need not fear so to apply it. St. Paul says "Other foundation can no man lay than that is laid, which "is Jesus Christ" (1 Cor. iii. 11.). He that builds on this foundation builds his house upon a Rock. In the passage before us our Lord is showing the difference between the man who makes obedience to His sayings the foundation of his building, and the man who, despising this the only sure and safe foundation, builds upon his own foolish fancies or his own perverse will. In the passage above quoted from the first Epistle to the Corinthians the Apostle is drawing quite a different comparison. He is there showing that, even taking the one true foundation for granted, men may build up very differently upon it. Thus the Apostle's lesson follows well after his Lord's. The Master says, 'Let every man 'take heed that he buildeth upon the true foundation.' The servant adds, "But let every man take heed how he buildeth thereupon." 25. "Rain"-" floods"-"winds." These may signify the temptations and trials of this life; for these will prove the stedfastness of the building. Thus they would answer to the hot sun in the parable of the Sower, which scorched and killed the seed growing in the shallow soil on the rock, and which our Lord explains to mean "tribulation," persecu 99 66 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine: 29 for He taught them as one having authority, and not as the scribes. CHAPTER VIII. 2 Christ cleanseth the leper, 5 healeth the centurion's servant, 14 Peter's mother in law, 16 and many other diseased: 18 sheweth how He is to be followed: 23 stilleth the tempest on the sea, 28 driveth the devils out of two men possessed, 31 and suffereth them to go into the swine. W THEN He was come down from the mountain, great multitudes followed Him. 2 And, behold, there came a leper and worshipped "tion," and "temptation" (xiii. 21. and St. Luke viii. 13.). But these words may also describe the searching trial of the last day, when the building will be either secure or ruined for ever (Compare the "fire" in 1 Cor. iii. 13.). This latter meaning perhaps accords best with the solemn concluding words, "It fell; and great was the fall of it." Great and awful indeed will be the ruin and desolation which in the day of the Lord will overtake the foolish builder on the sand! 28, 29. Effect of Sermon. 28. "The people were astonished." This astonishment seems to have been caused, partly at any rate, by the language of "authority" which Jesus used. The Scribes might explain and enforce the law according to their notions of its meaning. But it was quite new to hear One speaking with such power in His own name. Probably this au"thority", so rightly His, was shown chiefly in the oft-repeated words, "But I say unto you" (See on v. 22.). CHAPTER VIII. 1-4. The leper cleansed. St. Mark i. 40-45. St. Luke v. 12-14. 1. In the last three chapters we have heard the wondrous words of Christ. In this and the next we behold His wondrous works. His words are confirmed by "signs following" (St. Mark xvi. 20.). Thus He says "If I do not the works of My Father believe Me not. "But if I do, though ye believe not Me, believe the works" (St. John x. 37, 38.). The people who had heard Him speak with "authority" (vii. 29.) were now to see Him act with like authority. 2. "A leper." Leprosy, though a most foul and offensive complaint, was not contagious, that is, it was not spread by the touch, as is sometimes supposed. So the law which obliged lepers to remain apart from others was not to prevent the spread of the disease, but had (like other ceremonial laws) a much deeper meaning. It was to teach 1. "A leper." The description of this | Examples of the complaint occur in terrible disease, as well as the laws con- Exod. iv. 6. Num. xii. 10. 2 Kin. v. 27. cerning it, will be found in Lev. xiii, xiv. xv. 5. 2 Chron. xxvi. 19—21. |