Now if all this is true—that is, if these verses (Matt. 7:13-27) are primarily a warning to those of Christ’s time to keep on until His death and resurrection brought His ministry to completion—then it is also clear how we must understand the first of these four warnings.
Another truth also lies at the heart of His warning, the truth that salvation is by faith in the Lord Jesus Christ only. What is the gate? What is the way that leads to life? The answer is the Lord Jesus Christ. Jesus said, “I am the door of the sheep; by me if any man enter in, he shall be saved” (John 10:9). He said, “I am the way, the truth, and the life; no man cometh unto the Father, but by me” (John 14:6). These verses throw the only proper light upon our text. For they show that Jesus was speaking of faith in Himself when he told the Galileans, “Narrow is the gate, and hard is the way, which leadeth unto life, and few there be that find it.” The way to heaven is as narrow as Jesus.
Do not make the mistake of counting upon your moral record as a way of coming to God. It is your record that gets you into trouble in the first place. Your record will condemn you, no matter how good you think you are or how good you appear in other men’s eyes. Count on the fact that Jesus paid the penalty for your sin, that He did what no other person would do. And accept the fact that He by His death provided the way for simple, sinful people like you and me to enter heaven.
We need to see one more great truth from this passage. Jesus said, “Enter in at the narrow gate” or, as the parallel saying in Luke’s Gospel puts it, “Strive to enter in” (Luke 13:24). Clearly it is not enough merely to listen to preaching about this gate or to study its architecture. It is not enough to praise it. It is not enough to stand by it. It must be entered. And this means that there must be a personal decision to enter into Christ by everyone who comes under the preaching of the Gospel.
Some time ago a person commented on the theme to which we now come in our studies, saying, “If you are going to place poison on a shelf where you have healing medicines, you had better label it clearly.” Someone was discussing the presence of false teaching and false teachers in the Church, and he was recognizing that if false teachers are going to be present in the Church, as the Bible teaches they will be, then they must be clearly identified before they do harm.
Now someone will ask, “Do you mean to tell me that God will allow men who are influenced by Satan to become church members?” The answer is “Yes, indeed.” And not only that, He will also allow them to become ministers and speak from the pulpit. This is the real meaning of 2 Corinthians 11:14-15 which says, “For Satan himself is transformed into an angel of light. Therefore, it is no great thing if his ministers also be transformed as the ministers of righteousness, whose end shall be according to their works.”
All of this brings us to the main point of Christ’s teaching, of course. For at this point we should correctly ask: How can we recognize false teaching? How can we detect a wolf in sheep’s clothing? There are several answers.
The second test does not come from the Sermon on the Mount itself—although Jesus Christ also referred to it elsewhere—but from the writings of Jeremiah. False prophets do not have disturbing doctrine in their messages, even though the true state of man demands it. Instead, their message is one of false peace.
Finally, there is the test of good works, which is the test that Jesus Himself gives in this sermon. He repeats it twice, once at the beginning of this section, and once at the end. In between he illustrates what he is saying. “Ye shall know them by their fruits… by their fruits ye shall know them” (vv. 18, 20). He shows that men are like fruit trees. Good ones only produce good fruit, and bad ones only produce fruit that is bad.
I do not like the phrase “cheap grace,” which Dietrich Bonhoeffer has made popular and which he deplores. For grace in a very real sense is cheap, or, what is even better to say, is without cost entirely. It is true that grace cost God the Father the death of the Son. But for us grace is bestowed totally without payment, and it is abounding even though we fall back into sin or abuse it. I believe that without an explanation the term “cheap grace” obscures this. Nevertheless, the phrase has some value. We can refer to it profitably now at this point in our studies on the final verses of the Sermon on the Mount.
In the light of these truths it is evident that Christ’s words are a particularly pertinent warning to those who blithely believe a few doctrines or who perform a smattering of so-called good works, and yet have never entered into that kind of true commitment to Christ which results in increasingly costly obedience and in true discipleship.
Because a man can believe certain Christian doctrines with his head and yet still not be converted, there will always be counterfeit or nominal Christians in Church circles. Some of them will be dangerous, for they will be planted there by the devil to deceive the unwary, like tares in fields of wheat. Others will only be self-deluded. Whatever the case, however, the world will be able to point to them and say, “Ah look at those hypocrites; that’s why I’m not a Christian.” Don’t be discouraged by that. Just be sure that you are not one of them. If you are not to be, you must ask the Lord to reveal the state of your own heart before Him and lead you to the fullness of belief in Christ and commitment to Him.
Doctrine is only the first area in which many persons find a false spiritual confidence. A second area is works (v. 22). For there will always be somebody to say, “It’s not just that I believe these things and hear sermons about them. I really serve Christ. I prophesy in His name (it is preaching today). I cast out demons (it is revolution today). I have done many wonderful works (these are the good deeds of Christianity).” Jesus says that it is quite possible for a person to be baptized in the Christian Church, to be confirmed, to take communion, to serve on the church’s boards, even to be a missionary, and still never have come to the place where he is born again.
What matters is the reality of your own personal commitment to Jesus. Are you a Christian? Is it real? The answer to that question does not depend upon your intellectual beliefs (“Lord, Lord”) or upon your good works (“Have we not prophesied in thy name?”), but upon your relationship to the Lord Jesus. Have you ever asked Him to be your Savior? Have you ever said, “Lord Jesus Christ, I want you to enter my heart?” If you have never done that, then you must know that this is the gate to salvation. If you have, then you can be assured that He has entered your life. For He has said, “Blessed are they who do hunger and thirst after righteousness; for they shall be filled” (Matt. 5:6). He says, “Him that cometh to me I will in no wise cast out” (John 6:37).
We come to the very last words of the Sermon on the Mount, the section in which Jesus Christ pictures the difference between those who hear His teachings and do them and those who hear His teachings and do not do them as the difference between a wise man who builds his house upon a rock, and a foolish man who builds his house upon sand. It is a picture that all people know. And it is one that most of us have sung about, in one hymn or another, since the time we were children.
In these closing words of His sermon Jesus was stressing the importance of an adequate foundation, and He is asking the question, “What is your foundation? On what do you build?”
The second important point to be seen in these verses is this: A life built upon Jesus Christ will stand. That is a simple point, of course, but we need to have it clear in our thinking and to get it planted deeply in our minds. A life built upon Jesus will stand, even in the midst of the tribulations of this life or the judgments of eternity.
Now there is one last point here, and it is a point for Christians. What are you building? Oh, you are on the foundation all right. Christ is your Savior. But do you know that it may be possible for Him to be your foundation and yet for you to go through life building things that are worthless and that will not remain as fruit for eternity, even though you will be saved personally?
What are you building upon the foundation that is given you by God? Are you living to yourself? It is entirely possible for Christians to do that. Or are you living for Him? Are you using the talents, blessings, opportunities, influence, and wealth that He has given you to build Christian character and bring men to the Lord Jesus Christ as their Savior?
Everyone knows the difference between a person who speaks out of a vast and accurate knowledge of his subject and one who merely repeats what he has heard from others. The one is the voice of authority; the other is the voice of a parrot. The first is the sound of the fountain bubbling forth freshly from the ground; the second is the empty sound of the cistern.
Christ’s most startling revelation was Himself. As early as the Beatitudes, in His words about persecution, Jesus assumed that the persecution His hearers would experience would be persecution “for His sake,” not for His teaching’s sake but because of their relationship to Him. In the next section of the Sermon on the Mount Jesus set Himself up as the authoritative expounder of the law. He repeatedly said, “Ye have heard that it was said by them of old, Thou shalt do so and so. But I say unto you…” thereby placing Himself above the rabbis and scribes and doing so without the slightest apology, reserve, or qualification.
But Jesus did not only speak with authority. He also acted with authority. And thus, His works serve to substantiate His claims. What were His works? By the time of the preaching of this Sermon, according to Matthew (4:23-25), Jesus had already healed various types of sickness among the people and had cast out demons. They were yet to see lepers cured, the eyes of the blind opened, the dead raised to life, the storms stilled, water turned to wine, thousands fed from just a few shreds of lunch, and heaven opened. These works were meant to accredit Him by revealing the source of His teaching. We cannot study them candidly without coming to the conclusion reached by Nicodemus: “Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him” (John 3:2).
The final and in many ways the conclusive bulwark of the authority of Jesus Christ is His resurrection from the dead. At the time of the preaching of this Sermon, of course, Jesus had not yet died, let alone been raised from the dead. But we remember that He was ending His Sermon with an encouragement for His hearers to keep on as His disciples until they came to that point. And, whatever the case may have been for them, for us the resurrection is paramount. Did Jesus rise from the dead? If He did, then His authority is established. His teaching is established. His deity is established. And Christianity rests upon an impregnable foundation.
What is the most important message of this Sermon? Certainly, it is the person of Jesus of Nazareth Himself, the Son of God, who spoke as no man had ever spoken before or since, who lived as He preached, and who then died and rose again that He might offer us a full and perfect salvation. Do you believe that? Have you committed your life to His care?
If we are to exercise the spiritual discrimination and judgment that Christ was talking about in verse six (“Give not that which is holy unto the dogs, neither cast your pearls before swine”), then we must apply verses 7-11 to believers in the Lord Jesus Christ only. We must read the verse this way: “Ask [you who are born again], and it shall be given you [who are born again]; seek [you who are born again], and you [who are born again] shall find; knock [you who are born again], and it shall be opened unto you [who are born again].” Prayer is for believers in the Lord Jesus Christ only.
The second obvious teaching of these verses is that even if we are Christians, we must ask for the thing that God promises. This section of God’s Word contains the positive statement of the principle (“Ask, and it shall be given you”). James 4:2 contains the negative statement (“Ye have not, because ye ask not”). But the teaching of both texts is identical. God delights to give good gifts to His children. Hence, if we do not have them, the fault does not lie in God. It lies in our failure to ask things of Him.
What else do we need in our churches that we are not receiving? Do we lack suitable candidates for church office? Or those for missions? Do we lack Sunday school teachers or church workers? If so, it is because we are not asking. Jesus said, “The harvest truly is plenteous, but the laborers are few. Pray ye, therefore, the Lord of the harvest, that he will send forth laborers into the harvest” (Matt. 9:37-38).
I know that there is something about the idea of prevailing prayer that, at least on the surface, seems contrary to a Calvinistic way of thinking, but the conflict is only superficial. In two of the parables of the Lord Jesus, there is the story of a person who prevailed in a request by means of perseverance. In Luke 11:5-10, there is the story of a man who lacked food to feed a guest who arrived at his home at midnight. He went to his neighbor. At first the neighbor did not want to be bothered, but at last he gave the things that were needed because of the man’s persistence.
The Golden Rule, which is found in the seventh chapter of Matthew, verse 12, is probably the most universally praised statement that Jesus ever made. It has been called “the topmost peak of social ethics… the Everest of all ethical teaching.”
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