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    Scripture Reading: Matthew 7:13-23 (KJV)

ENTER 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: BECAUSE STRAIT IS THE GATE, AND NARROW IS THE WAY, WHICH LEADETH UNTO LIFE, AND FEW THERE BE THAT FIND IT. BEWARE OF FALSE PROPHETS, WHICH COME TO YOU IN SHEEP'S CLOTHING, BUT INWARDLY THEY ARE RAVENING WOLVES. YE SHALL KNOW THEM BY THEIR FRUITS. DO MEN GATHER GRAPES OF THORNS, OR FIGS OF THISTLES? EVEN SO EVERY GOOD TREE BRINGETH FORTH GOOD FRUIT; BUT A CORRUPT TREE BRINGETH FORTH EVIL FRUIT. A GOOD TREE CANNOT BRING FORTH EVIL FRUIT, NEITHER CAN A CORRUPT TREE BRING FORTH GOOD FRUIT. EVERY TREE THAT BRINGETH NOT FORTH GOOD FRUIT IS HEWN DOWN, AND CAST INTO THE FIRE. WHEREFORE BY THEIR FRUITS YE SHALL KNOW THEM. 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 WHICH IS IN HEAVEN. MANY WILL SAY TO ME IN THAT DAY, LORD, LORD, HAVE WE NOT PROPHESIED IN THY NAME? AND IN THY NAME HAVE CAST OUT DEVILS? AND IN THY NAME DONE MANY WONDERFUL WORKS? AND THEN WILL I PROFESS UNTO THEM, I NEVER KNEW YOU: DEPART FROM ME, YE THAT WORK INIQUITY.

Introduction

Almost all good things have their imitations; such may be a testimony to their value.  Sometimes such imitations are harmless; but often they are hurtful.  Nowhere is the evil more apparent than in bogus religion—sham Christianity. Our present text provides valuable guidance, helping us discern what is true and false.

The start of the real thing

At this point, with the summing-up in verse 12, the Lord has basically finished His Sermon.  He now embarks on a kind of epilogue, beginning by calling for His hearers to "enter in." He has primarily been speaking to His disciples, to those in His family of believers.  Why, then, does He appeal, "enter in?"  There is a somewhat analogous case in the words of Revelation 3:20, "Behold I stand at the door and knock."  Here is a verse coming in the course of a message addressed to a church; and, for that reason, some have suggested it not be used as a “Gospel” text; a word to the unsaved.  But, no doubt in every congregation of the Lord's sheep there will be found unconverted sinners and unrepentant sheep.  An appeal to such is never out of place, even in the most deeply spiritual church of our Lord, and, certainly, the Laodicean church was not that.

In our present text—if the above exposition of the situation is correct—among the Lord's listeners were some who were not yet disciples.  The Lord invites them to "enter." In that inner ring, sitting at His feet on the mountain slope, from the beginning, the Lord has been addressing those who are His disciples; in the kingdom.  He has been speaking to them about spiritual things.  All the while, outside the ring, a group of outsiders has listened to all He has said.  The Lord now seems to divert His attention to them.  They have heard what He has unfolded.  Perhaps some of them want to become believers?  If so, like us they need to carefully consider the circumstances before taking the step.  The Lord never allowed anyone to think it was going to be easy to be a Christian.  Before making a choice, He wanted folks to face up to what was involved.  He went to great lengths to ensure that if we decide to follow Him, we do so with our eyes open.  Is it possible that some preachers today have blundered in this regard?  Have some made it all too cheap? Have some been inclined to stampede an audience into a hasty, hectic decision, on the ground that it is a wonderful thing to be a Christian?

The Lord never hesitated to present the enquirer with the stark realities of the situation: that, though it is the right thing, still it is a hard thing.  Experience emphasizes this is the best and only way to gain real and lasting disciples.  To those on the outer edge of the audience, on that far-off Galilean hillside, the Lord presents the challenge by means of three illustrations:

Two gates

There are two gates—one strait and one wide.  It is the small one that is the entrance into the kingdom.  In our own conceit, some of us are too big to enter.  The Lord taught that we must "deny self" and "humble self"—the minimum of self and the maximum of God; but most of us will do no such thing.  This "gate" demands that we become humbly penitent and submissive, but so many of us refuse to take this attitude.  We will not acknowledge our sinfulness. Often we stoutly maintain that we are decent and respectable people, "Just as good as church folks."  As long as we continue in this attitude we will remain outside the kingdom.  Naaman, the Syrian, is a good example of this kind of thinking.  What a rage he got into at the thought of being required to do anything as humiliating as to "wash" in the dirty, muddy, despised Jordan .  Perhaps, he would have done it, if he had been commanded to do something greater; that added to his self-importance; and that did not lower his prestige in the eyes of others or himself (2 Kings 5:13).  How hard it is to come down, to own up, to enter the "strait" gate.  In Luke 13:24, the Lord says, "Strive to enter in," as if, for some of us it is going to be a fight and struggle simply to begin the journey.  It was for John Bunyan's hero in “The Pilgrim's Progress.”  The evil one did all he could to prevent Christian from entering that wicket-gate.  First, to the Slough of Despond, he said, "You can't"—see what you have landed yourself in already.  Next, through Mr. Worldly-Wiseman, he said, "You needn't"—there are other easier, more pleasant ways of salvation.  Then, with the arrows shot from the walls of Diabolus Castle , as a last desperate effort to stop him, he said, "You shall not."

Fortunately, the Pilgrim persisted and he did "enter."  So can we.  So can all who desire to live in the family of God.  But, to be born again; to be saved, we must come as sinners; unworthy little children—helpless.  A come down?  Yes.  But what a step up, too.

Two ways

There are two ways—one narrow and one broad.  It is the narrow way that is the true pathway into the kingdom.  It is the difference between restrictions and no-restrictions—the contest between go-as-we-please and go-as-He-pleases.  It is recorded of Enoch in Hebrews 11:5, that "before his translation he had this testimony, that he pleased God."  Why?  Because, as recorded in Genesis 5:22, he "walked with God."  Jude 14-15 gives us a glimpse of the narrowness of the road he had to walk in those evil days.  A Christian should keep in mind, he lives in an alien country and, "I am a stranger here, Heaven is my home."  There are things in this world from which Christians must "be separate" (2 Cor. 6:17).  A child of God should never be afraid or ashamed of being dubbed narrow, because the Lord's way is narrow.  A broad man is likely to find a narrow way uncomfortable.  To please the Father, a Christian must walk the narrow way.

Two companies

There are two groups—one a few and one many.  It is the few that have the Real Thing.  In Luke 12:32, the Lord speaks of His own as a "little flock," and while we live on this earth that will always be so.  In every country and age, Christians are always a “little flock,” compared to the world.  But, when one adds up the believers from every time and nation, then the Lord's people make up, "a great multitude, of all nations, and kindreds, and people, and tongues" (Rev. 7:9).  Why are Christians in the minority?  Why is such a great majority on the other side?  The answer is in verse 14 of our text, in the word "because."  There is a threefold reason, "because:" "strait is the gate"—most of us will not humble ourselves to the lowly attitude required; "narrow is the way"—most of us desire to do as we like, wanting what we foolishly imagine to be freedom, unhampered by narrow-mindedness; "few there be"—many of us hate to be peculiar, unusual or different from other folks.  It so happens that the main reason why there are so few is that there are few.  However, in spiritual reality Christians are never in the minority.  Consider Elisha's assurance to his trembling young servant, in the face of what looked like enormous odds in 2 Kings 6:16; just the two of them against "a great host."  But, the minority was only in appearance—only on the surface. "For they that be with us are more than they that be with them."  Do not doubt for a moment, the unseen "horses and chariots of fire" are still around the Lord's "little flock."  Besides, how many can God be counted for?

Illustration

In England , there is a story about the famous Duke of Wellington, who surprised a group of his disturbed and dispirited soldiers one cold, damp night around their campfire.  Next morning they were to encounter the enemy, but they were so outnumbered that the result was a foregone conclusion: so few of them, so many of the French.  It seemed hopeless.  At that point in the conversation, the Duke, known as the Iron Duke, made his presence known and intervened with the question, "And how many do you count me for?"  Their great general was a host in himself.  They won the battle that next morning.  Likewise, the unseen Mighty Lord stands by the side of His minority—His “little flock.” How many shall we count Him for?  Is it not true that one with God is a majority?

“Enter”

So, the Lord invites all outsiders to "enter."  It is a humbling experience, this: repentance; New Birth—starting as a "little child" again.  Especially is this true after the dismal failure each of us has made of our natural birth.  It is a momentary experience—not gradual, but immediate; not a process, but a crisis.  We do not grow into it; we go into it, with one specific and definite step.  This is implied by the tense of the verb that is used.  When we "enter in," we enter a new life.  Then we start growing.  But, we begin by a definite act of will.  It is a revealing experience.  When we were outsiders, we heard about the Christian life, but we thought it was exaggerated and there seemed to be nothing attractive about it; like looking from the outside of some famous Castle's east-window.  Why do they rave about it?  Dirty, dismal, featureless, wire-guarded: what possible beauty could anyone see in it?  Yes, that is how it may seem outside; but how different when we "enter."  From the inside, we find the real truth.  What an exquisitely beautiful window it is.  One cannot understand, estimate or appreciate the life of a Christian from the outside.  Only when we "enter" can we see how truly wonderful and deeply blessed it all is.  It is an essential experience.  The Christian life is impossible except by starting here.  Bunyan's two characters, Formlist and Hypocrisy, discovered that when they climbed the wall instead of entering the gate.  They had a certain short-lived, pseudo-Christian experience, but it soon proved not be the Real Thing.  The Real Thing starts at the "strait" gate in our text.  And now for

The sign of the real thing

Our Lord would have outside listeners to be on their guard against false things—whether from those who preach about the kingdom, or who profess to be members.  So, He provides a test whereby we can discern the truth.  The test is not outward appearance, "in sheep's clothing, but inwardly . . . ravening wolves."

False brethren

A false brother can be dangerously misleading to the outsider.  Pretending to be a believer of the truth, while, leading others to the wrong gate, wrong way, wrong group; pouring scorn on what he calls the "dogmatic exclusiveness" of the true message.  In spite of all his ignorant and ignoble ranting, we would do well to go on proclaiming the Word of God—for there is no other Gospel (Gal. 1:6-9) and no other Name (Acts 4:12).  How greatly the early church suffered from false prophets.  When Satan perceived what grand triumphs were being won, he stirred himself up to do all in his devilish power to wreck the movement.  Paul said to the Christians from Ephesus , whom he summoned for a farewell charge, "For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock" (Acts 20:29). Ravenous marauders have troubled the church of our Lord ever since.  Many of the grievous wolves have come disguised in sheep's clothing.  They do not behave like the real sheep.  If left alone, they soon show their greed.  If not left alone, they show their teeth.  Let us not be misled by how someone looks, but notice instead, how they live.

Lip service

The test of reality is not lip service—"not every one that saith unto Me, Lord, Lord."  How easy it is to use such words with little meaning.  Even Christians may discover themselves employing solemn words almost unthinkingly. Of course, it is easier for non-Christians to use words to hide their true thoughts—speaking of Him as "Lord," when there is no corresponding reality or intention. How solemn words are when filled with truth.  To call Him "Lord" is a great thing, if truthfully expressed.   "No man can say that Jesus is the Lord, but by the Holy Ghost" (1 Cor. 12:3).  According to this Scripture, calling Him Lord and making Him Lord are synonymous—both depend on the Spirit for accomplishment.  The Lord teaches that just saying these important spiritual words does not count, but acting them—"He that doeth."  He does not discourage our saying them.  In fact, if we are sincere and genuine, He expects us to say them.  But, doing must be added or their value is evacuated.  "They say, and do not," is His condemnation of some in Matthew 23:3.  If we "do not," we are gravely guilty, whatever "we say," as 1 John 6 tells us.  Once again, it is the life that counts, not the lips only.

Success

Further, the test we are seeking is not success—"have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works?"  It sometimes happens that for His own wise reasons, the Lord uses what seem to be worthless instruments.  There seems to be no ground for doubting the claim of these people in verse 22.  There was even a band of men who went out to preach Christ—casting out devils; doing wonders; having enormous success.  A man today may possess great gifts, making him a great preacher; able to prophesy in His Name; able to overmaster evil powers.  Yet, he may still be a "false prophet."  One day the Lord will tell them, "I never knew you."  In other words, He never knew them as one of His.  On the other hand, He knew them as no one else did, through and through.  They might hoodwink others, but they never deceived Him.  It will always be true, "He knew what was in man" (John 2:25). He did not condescend to "know" the "iniquity workers" of our text.  Like the foolish virgins in Matthew 25:12, they were sent to do their own business, dismissed like Judas, that they might "go to their own place" (Acts 1:25).  Oh, the deceptiveness of popularity, similarity and volubility.

Consistent life

Not one of these things (especially conspicuous success) is the real test. The real test is consistent life—"ye shall know them by their fruits."  Not: what they look like, how they speak, how well they work, but how they behave.  This is not the ground of their acceptance with God, but it is the evidence of it.  So, by these express injunctions of the Lord, outside folks who are seriously considering becoming inside believers are entitled to judge the genuineness of those claiming to be in the kingdom. Not by the profession of their lips, but by their lives.  Do we truly possess what we profess?

Our behavior will eventually show.  All too often we see “evil fruit” where “good fruit” should be.  When our text says, "a good tree cannot bring forth evil fruit," it means that it cannot habitually do so. In verses 17-19, the tense of the verbs has that implication. Unfortunately, on a good tree a bit of evil fruit may occasionally appear. Sometimes there may be a lapse; it need not be, but sometimes it does happen.  But, the regular, normal, continual, habitual fruit will be "good."  In the nature of things it cannot be otherwise.  If the contrary is found, we have every justification for supposing that the tree itself is not a "good tree." As trees in a garden, all with attached labels, but the fruit they yield does not correspond to the names written on them.

The listeners

By now, those on the outer fringe who have been listening to the Lord have no doubt in their minds regarding the intended nature of the fruit.  In effect, it has been the theme of the Lord's discourse.  The daily practice of the teaching of the Sermon on the Mount is the proper fruit that is to be expected of "the children of the kingdom." To be like this—what a challenging thought. But, some of us are so little like this—what a condemning thought. How this could be should give us prayerful concern.  Thank God, the "how" is made plain, if only we have the "will" to do it.  We are once more thrown back to Galatians 5:22, "The fruit of the Spirit."  It is not we, but He.  If, as in Ephesians 5:18, we surrender to His fullness He will produce our fruitfulness.  Now, lastly, consider

The satisfaction of the real thing

The Lord has been speaking of two gates, two ways, two groups, two fruits, and two ends. The main thing about a road is where it takes us. The Lord speaks of the right and wrong road.

Wrong road

Concerning the wrong road; the road of the wide gate, broad way, and large group; the Lord says "that leadeth to destruction"—how disconcertingly surprising to its followers. Satan promises this road will be pleasant, free of irritating repressions or restrictions, popular, well-patronized—not just a miserable few, but filled with a happy crowd.  But, he lies.  It ends in destruction.  Consider Proverbs 14:12, which the Holy Spirit deemed so important that He caused it to be repeated in Proverbs 16:25 and Romans 6:21, "There is a way which seemeth right unto a man, but the end thereof are the ways of death."  The Lord conveys to those outside listeners a grave and solemn warning; that they may think about their ways, turning their feet and make haste (Ps. 119:59, 60).

Right road

The Lord then directs their attention and ours, to the right road—the strait gate, the narrow way, the small group.  Of which He says "Which leadeth unto life"—a life of glory, gladness, and grandeur, which, while perfected in the Hereafter, begins here on earth.  "He that hath the Son hath the life" (1 John 5:12).  The Greek in this verse is not “shall have,” but “has now.”  This is true life.  This is life with a capital “L.” The Lord's own declaration was, as John 10:10 records, “I am come that they might have life, and that they might have it more abundantly.”  Not dragging out a bare existence on a mere pittance, but a free-spirited, full-blooded, finely tempered life of joyous fellowship with Him and adventurous service for others.  How far removed is all this from the common accusation, loosely hurled at Christians, of being “narrow.”  In the Lord's sense yes; but in their sense, a thousand times no.  Nothing else gives such deep and lasting satisfaction as the Real Thing.

Summary

Beware of imitations—they will always disappoint; embrace the Real Thing—it will always satisfy.  "But the path of the just is as the shinning light, that shineth more and more unto the perfect day" (Prov. 4:18). On the hillside of our text, the Lord says to all outsiders as well as to all unbelievers down through the ages, "enter ye in," so the blessings, delights, joys and duties of the kingdom can be ours.