The Amazing Authority of Jesus

Matthew 7:28-29

Last time we completed our look at the actual teaching of Jesus in the Sermon on the Mount. We spent almost a year reading, studying, and applying the words of Jesus to His disciples. I hope that you have found His words to be as life-transforming as I have. His words have encouraged me, challenged me, humbled me, convicted me, instructed me, and caused me to love my Lord Jesus Christ all the more.

Matthew concludes this chapter Matthew 7:28-29 by giving us people’s immediate reaction to Jesus’ teaching. He writes, “And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes” (Matt. 7:28-29).

These verses serve as a transition to the next narrative section in Matthew’s Gospel. In the next two chapters (Matthew 8-9), Matthew describes a series of breath-taking miracles that our Lord performed. Jesus cleansed a leper (Matt. 8:1-4). In Capernaum, He healed a centurion’s servant by simply speaking a word from a distance (Matt. 8:5-13). He then healed Peter’s mother-in-law (Matt. 8:14-15) and spent the evening healing the multitudes of people who came to Him at Peter’s door (Matt. 8:16-17). He calmed a storm out at sea; causing His disciples to say, “Who can this be, that even the wind and the sea obey Him?” (Matt. 8:23-27). He cast out demons; who cry as they come out, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?” (Matt. 8:28-31). He healed a paralyzed man, proving that He had the authority to forgive sins (Matt. 9:1-8). He healed a woman with a twelve-year-long illness when she simply touched the hem of His garment (Matt. 9:20-22). He raised a girl from the dead (Matt. 9:18-19; 23-26). He gave sight to two blind men (Matt. 9:27-31). When He cast a demon out of a mute man and the mute man spoke, the people said, “It was never seen like this in Israel!” (Matt. 9:32-33).

So these two verses connect the amazing things Jesus taught with the amazing things Jesus did. His teaching and His miracles go together. His miracles confirmed the authority of His message. As Nicodemus confessed to Jesus in John 3, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him” (John 3:2). You cannot separate the Jesus of the Sermon on the Mount from the Jesus who worked miracles. The teacher of the Sermon on the Mount “is the same supernatural, dogmatic, divine Jesus who is to be found everywhere else.”^[1]

Matthew says, “…the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes” (Matt. 7:28-29). The word “astonished” (Greek: ἐκπλήσσω, ekplēssō) literally means to “strike out” of your senses by a sudden shock, be stunned in amazement, unable to grasp what is happening. They were completely blown away! How long has it been since a sermon did that to you? But notice that the people were not just amazed at Jesus’ teaching, they were amazed at Him! His listeners were just as astonished at Him—His manner, His authority, His uniqueness—as they were at what He said. The question that Matthew forces upon us is not, “What do you think about this teaching?”, but “Who on earth is this teacher?” This was certainly the reaction of those who heard Jesus teach that day.[2]

Here is something for us to think about. If we spend a year studying the words of the Sermon on The Mount but don’t come away with our attention fixed upon Jesus, we have missed the point. If we do not come away more in awe of Him, more in love with Him, and more ready to give ourselves to Him, then we have failed to grasp their true intent. The words of this Sermon are meant to drive us to the place in which we fall before King Jesus, the Son of God, seek God’s great mercy and saving grace through Him, and rise up and follow Him as Lord of our lives.[3]

What struck His hearers was Jesus’ extraordinary authority. John Stott, in his book “The Message of the Sermon on the Mount”, details seven aspects of Jesus’ authority as demonstrated in His teaching: his authority as the teacher, as the Christ, as the Lord, as the Savior, as the judge, as the Son of God, and as God.^[4]

I want us just to consider Jesus’ authority under two headings today: the authority of His teaching and the authority of His person.

1. The Authority of His Teaching

Matthew stresses Jesus’ role as “Teacher” Jesus didn’t merely preach to them, but “taught” them (didaskõn), and Matthew says that people were astonished, not at His “sermon”, but at His “teaching” (didachã). The Jews had many teachers, what was so unique about Jesus’ teaching?

In a word: authority, “…He taught them as one having authority, and not as the scribes.” (Matt. 7:29). When the scribes taught, they taught appealing to the traditions they had received from other authorities, other rabbis. The scribes had no authority of their own. Their only authority lay in the authorities they were constantly quoting. The scribes would teach, “Rabbi so-and-so says this…” Jesus never appealed to any other teacher. Jesus did not teach like a scribe, nor even like the Old Testament prophets. They would speak a word that they received from God saying, “Thus says the Lord…” (420 times in the OT. First in Exo. 4:22) Jesus never used that phrase. He spoke in His own name with His own authority the words that were not only His Father’s words but His words (John 7:16).

How did Jesus teach? By His own authority. Six times in His sermon Jesus says, “Assuredly I say to you…” (Matt. 5:18; 6:2, 5, 16, 25, 29). Over and over again He says things like “You have heard that it was said… But I say to you” (Matt. 5:21-22; also Matt. 5:28, 32, 34, 44).

Jesus spoke with authority on the most profound subjects imaginable. He taught what it means to be blessed by God in His kingdom (Matt. 5:1-12). He taught the high standards of God’s righteousness (Matt. 5:22-48). He speaks of heaven (5:3, 10, 20; 6:20; 7:21), of hell (5:22, 20, 30; 7:13, 23), of final judgment (5:19, 20-22; 25-26; 7:1-2, 19, 23, 27), and of eternal rewards (5:3-12, 19, 46; 6:4, 18)—all in one sermon! Jesus was so certain of the validity of His teaching that He said people would enter the kingdom and be judged by what they do with His words (Matt. 7:21-27).

Jesus taught with authority, His own authority as the Son of God.

And that brings us to

2. The Authority of His Person.

The most astonishing aspect of Jesus’ teaching is what He said about Himself. No other preacher would have dared to say the things that Jesus said!

Jesus taught, “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake” (Matt. 5:11). Think about that! He said people would be “blessed” if they were persecuted for His sake. He told them that when they are persecuted for His sake, they should rejoice and be exceedingly glad, “for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matt. 5:12). In other words, He was daring to say that when the prophets of old were persecuted for the sake of God, it was equivalent to His followers being persecuted for His own sake! The implication is unavoidable. If he is likening his disciples to God’s prophets, he is likening himself to God.^[5]

Or consider this: He dared to tell His listeners, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.” (Matt. 5:17). Jesus dared to say that He came to fulfill the Law and the Prophets! This was basically a claim to be the great ‘Promise’ of the Scriptures. In John 5, Jesus said to the Jews, “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me” (John 5:39).

Jesus taught His disciples to take the revolutionary step of calling God “Father” in a personal and intimate way. He says things like, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matt. 5:16). Or, He says things like this: “. . . Love your enemies . . . that you may be sons of your Father in heaven” (Matt. 5:44-45); or, “. . . You shall be perfect, just as your Father in heaven is perfect” (Matt. 5:48). Fourteen times in this sermon He invites us to call God our “Father” (cf. Matt. 6:1, 4, 6, 8, 9, 14, 15, 18, 26, 32; 7:11). Jesus even teaches us to pray in a completely revolutionary way when He says, “In this manner, therefore, pray: ‘Our Father in heaven . . .” (Matt. 6:9).

But think also of how careful He was in how He taught this to us. In all these saying to His disciples, He uses the phrase “your Father“. And when He teaches His disciples to pray together, they are to pray “Our Father“. But when speaking of Himself along with us, He never uses the phrase, “our Father”. Instead, He says, “My Father“. Like in Matthew 7:21, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven,” He says, “but he who does the will of My Father in heaven.’” This is because He had a unique relationship with the Father as the only begotten Son of God – a unique relationship that we can not share along with Him. Later in Matthew 11:27, Jesus taught about this unique relationship He had with His Father saying, “All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal Him.” Even when He rose from the dead, He made a distinction and told Mary to tell the disciples, “. . . I am ascending to My Father and Your Father, and to My God and your God” (John 20:17).

Near the end of His sermon, Jesus said that when the great Day of Judgment will come, it will be He Himself that people would be standing before! He said, “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’” (Matt. 7:22). What a claim to make! What’s more, He clearly made Himself out to be the Judge! He said, “And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matt. 7:23).

At the very end of His sermon, as He calls forth a response to all that He has said in this sermon, He says that obedience to His instruction is what made the difference between someone being “wise” or being “a fool”. He said, “Therefore, whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock. … But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand …” (Matt. 7:24, 27). Who would dare to say such a thing but the Son of God Himself?

What Jesus says about Himself is truly astonishing. And yet, the claims of Jesus were put forward so naturally, modestly, and indirectly that many people never even notice them in the Sermon on the Mount. But they are there; we cannot ignore them and still retain our integrity.[6] Jesus says at the end of Matthew’s Gospel what is true throughout the whole book: “All authority has been given to Me in heaven and on earth” (Matt. 28:18).

In the Sermon on the Mount, Jesus taught with such authority that He forces us to make a decision about Him. Is Jesus truly the Son of God, the Savior of the World, the Lord of Glory, the Judge of all the earth? If you haven’t come away from this study of the Sermon on The Mount astonished over Jesus and who He claimed to be, then you haven’t yet heard it as you should! The Sermon on the Mount is meant to point us to Jesus, the Son of God. It is meant to drive us to believe in Him and worship Him.

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^[1] John R. W. Stott and John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7): Christian Counter-Culture, The Bible Speaks Today (Leicester; Downers Grove, IL: InterVarsity Press, 1985), 213.

[2] Stott, ibid.

[3] Greg Allen, The Greatest Preacher. https://www.bethanybible.org/archive/2005/070305.htm I drew from some of Allen’s points in developing this sermon.

^[4] Stott, ibid, 213-220.

^[5] Stott, ibid., 221.

[6] Stott, ibid. 222

The Tale of Two Builders

Matthew 7:24-27

Today we come to the final paragraph of Jesus’ Sermon on the Mount in the Gospel of Matthew. Without a doubt, it is the greatest sermon ever preached by the greatest teacher the world has ever known. Our first lesson on Matthew 5 was almost a year ago and this is the 42^nd sermon I have preached on these three chapters. And yet, as we finish it, I feel like we have just barely scratched the surface of its marvelous truths.

I hope that the main point has been crystal clear. God demands righteousness.[1] The only way to enter the kingdom of heaven is to be righteous. Jesus taught, “For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.” (Matt. 5:20). Jesus showed that God’s standard of righteousness is more than an external conformity to the commandments of the law—it must be an internal righteousness of the heart. It must result in us being different from the rest of the world. In this sermon Jesus taught, “Therefore you shall be perfect, just as your Father in heaven is perfect.” (Matt. 5:48).

And Jesus’ teaching has shown us how far we fall short of God’s perfection, of His righteousness. And that would be a terrifying revelation were it not for the fact that the Lord Jesus Christ came and gave His life for us so that our sins could be forgiven, and God could make us righteous through Christ’s death and resurrection. We know from the whole New Testament, that through Christ’s death and resurrection, God saves sinners. Our sins were imputed to Christ on the cross and He died for them. His righteousness is imputed to us when we believe and we are justified, given a right standing with God.

Jesus teaches us in this sermon that righteousness before God comes as a result of seeking it as a gift of God’s grace. Jesus taught at the beginning, “Blessed are those who hunger and thirst for righteousness, for they shall be filled” (Matt. 5:6). It comes, not to those who “earn” it (because no one can), but to those who hunger and thirst for a righteousness they do not have. Jesus taught us to “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.” (Matt. 7:7). We are to ask and seek it as a gift. And God gives the gift of righteousness by His grace because He is the good Father. The rest of the New Testament shows that this righteousness comes to us as a gift of God’s grace by faith because of the atoning death and resurrection of Jesus Christ.

What Jesus makes clear in His teaching is that those who are His disciples, who have that gift of salvation, will then live holy, righteous lives. Jesus came not only to save you from the penalty of sin, He came to save you practically from sin. What Jesus’ sermon shows is that those who have been given God’s righteousness must live righteously. Can I really convince myself that I am righteous in God’s sight if there is no hint of righteousness anywhere in my life?

That is what the conclusion to Jesus’ sermon is all about. The warning that Jesus gives is that even though people live without any semblance of Christ’s righteousness in their lives, many still manage to convince themselves that they are saved, righteous in God’s sight. There may be no trace of the beatitudes in their character, they are not salt and light to the world, their obedience to God’s law is superficial, their religion is only skin deep, they love the world, they hypocritically judge others, they are on the broad, easy road—yet, they still manage to convince themselves that they are saved.

Jesus warned about this false assurance last time, saying,

²¹ “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. ²² Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ ²³ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matt. 7:21-23).

Jesus taught that many people would call Him Lord and even perform religious feats in His name, and never really know Him. They never really did the will of the Father. They had an empty profession and a life of lawlessness. They were not righteous. They substituted a false profession and religious works for the righteousness of God in Christ. They may have fooled others and even fooled themselves, but on the day of judgment, they could not fool God. Christ confesses to them, “‘I never knew you; depart from Me, you who practice lawlessness!”

Now, in the final paragraph, Jesus gives us an illustration where He demonstrates the folly of merely hearing His word and not doing it. Jesus insists that neither a verbal profession of Him nor an intellectual knowledge of Him can substitute for a life transformed by Him. John Stott summarized the conclusion of Jesus’ sermon writing,

So Jesus confronts us with himself, sets before us the radical choice between obedience and disobedience, and calls us to an unconditional commitment of mind, will and life to his teaching. The way he does it is to warn us of two unacceptable alternatives, first a merely verbal profession (21–23) and secondly a merely intellectual knowledge (24–27). Neither can be a substitute for obedience … The question is not whether we say nice, polite, orthodox, enthusiastic things to or about Jesus; nor whether we hear his words, listening, studying, pondering and memorizing until our minds are stuffed with his teaching; but whether we do what we say and do what we know, in other words whether the lordship of Jesus which we profess is one of our life’s major realities.^[2]

Jesus illustrates this with a story of two men who built two houses on two different foundations with two radically different results. Jesus uses “house building” as a way to describe how people build their lives and whether their lives will stand in the judgment.

First, let’s look at

1. The Similarities of the Builders

 The two people Jesus pictures here have several important characteristics in common. Let me point them out.

Both heard the words of Christ. The opening words of Jesus to describe each builder are exactly the same: everyone who “hears these sayings of Mine …” (Matt. 7:24,26). Notice that Jesus says “whoever” and “everyone.” This applies to all of us. There will be no exceptions to what Jesus teaches about either builder in this story. Also, notice the importance of hearing. Romans 10:17 says: “So then faith comes by hearing, and hearing by the word of God.” What do they hear? “… these sayings of Mine.” In fact, in the original language, the word translated “of Mine” is in the emphatic position. He is stressing the relation these words have to Himself. They are His; and He cannot be separated from them.[3] The thing these builders have in common is that both of them “hear” Jesus’ teaching. Both heard exactly the same words from exactly the same Lord.

The second similarity is this: They both built houses. It’s not that one of them built a house, and the other one didn’t. Both built houses. Each of these people built a house based on their understanding of what Jesus said. The house in this parable is a picture of a life. We are all building a life. You are building a life. Step by step, stone by stone, decision by decision, minute by minute, day by day, you are building a life. You only get one chance to do it, and you don’t want to waste it.

Both built in a similar place. They were close enough to the other house that the same storm affected both houses. Both built similar houses. Jesus says nothing about their houses being different. They may have used similar materials, and a similar design. From outside appearances, they probably looked similar.

When I think of these similarities. I can’t help but think of the similarities there are between those who are true Christians, and those who are “Christians” in mere name only. It’s sometimes hard to tell them apart. They may both go to church. They may both hear the same sermons or attend the same Bible classes. They bow their heads at the same prayers. Often, they even say prayers in much the same way. They talk the same kind of talk. They profess the same kinds of doctrines. And what’s more – as we learned from Jesus’ words in verses 21-23 – they may even both profess the same Lord.

The final similarity is that both houses were tested. And Jesus uses identical language to describe the testing. Both times he says, “and the rain descended, the floods came, and the winds blew and beat on that house.” (Matthew 7:25,27) Both builders built a house, and both houses were tested by the storm. Some view the storm as the trials of this life. All people will face storms in this life and often these trials will reveal whether your faith in Christ is genuine or not. Peter writes about the various trials we face, “that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ.” (1 Pet. 1:7).

But I think that the storm Jesus pictures here is primarily a symbol of the final judgment. That is the context. Matthew 7:24 begins with the conjunction, “Therefore”. This word points our attention back to all that Jesus has said to us in this sermon, but especially to His words in Matthew 7:21-23. There, Jesus spoke about “that day” (Matt. 7:22) when everyone will stand before the Lord Jesus Christ in judgment. Even if you get through this life without much difficulty or struggles, you must face the storm of final judgment. Everyone will be tested in that day.

And so those are the similarities between the two builders and their houses. Both heard Christ’s words. Both built houses. Both houses were tested. Next, let’s look at the differences between the two builders and their houses.

2. The Difference between the Builders

The difference is not readily seen. But it is there; and it is profound! the difference is found in what the houses are resting on. That’s not something that you can necessarily see just by looking at the house on a superficial level. By all outward appearances, the houses may look the same; but that’s because you can’t see the foundation of a house just by looking. The wise man’s house was founded on solid rock, while the foolish man’s house was founded on sand.

The main difference here is what the listeners do with what they’ve heard. Jesus describes the first builder as: “whoever hears these sayings of Mine, and does them” (Matt. 7:24), and the second builder as: “everyone who hears these sayings of Mine, and does not do them” (Matt. 7:26). Jesus does not say “he who hears and understands,” or “he who hears and admires,” not even “he who hears and believes,” but rather “he who hears and does.” Both builders heard Christ’s words. But the first builder put Jesus’ words into practice, while the second did not.

As we already said, hearing is important, but it is not enough. Reading the Bible, going to church, listening to sermons – these are all good in and of themselves, but what will you do with it all? The contrast in Jesus’ story is not between hearing and not hearing, but between hearing and doing. The difference wasn’t knowledge, the difference was obedience.

John Stott points out again, “This is not, of course, to teach that the way of salvation, or the way to enter the kingdom of heaven (21), is by good works of obedience, for the whole New Testament offers salvation only by the sheer grace of God through faith. What Jesus is stressing, however, is that those who truly hear the gospel and profess faith will always obey him, expressing their faith in their works.”^[4]

The house represents the life of the man and the wise man’s life survived the judgment because built it on the foundation of righteousness through Christ. 1 Corinthians 3:11 says, “For no other foundation can anyone lay than that which is laid, which is Jesus Christ.” Later in Matthew 16, when Jesus asked His disciples who they thought Jesus was, Simon Peter answered, “You are the Christ, the Son of the living God” (Matt. 16:16). And Jesus said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.” (Matt. 16:17-18).

The solid rock is Jesus. He is the righteous foundation. We build upon Him by faith, confessing He is Lord, receiving His righteousness, resulting in a life of obedience. The wise man saw that there was such a judgment coming, and the only way he could survive would be to anchor his life to Jesus. God’s righteous standard was so high, that Jesus was his only hope. He heard the warnings, and he headed them.

How do we know he had that he had built on the solid rock of Jesus Christ? It showed in his life of obedience to Christ’s words. You are not saved by your works but simply by faith in Jesus Christ. And yet at the same time, true faith in Jesus Christ will always result in good works. We read in 1 John 2: “Now by this we know that we know Him, if we keep His commandments. He who says, “I know Him,” and does not keep His commandments, is a liar, and the truth is not in him.” (1 John 2:3-4).

Keeping Jesus’ commandments is evidences that you truly believe Him. Jesus doesn’t mean perfect obedience here; none of us are perfect. But we are following the one who is perfect. Our desire is to be perfect as our Father in heaven is perfect. That is the direction of our life. That is the narrow road that we travel. Are you doing what you hear? That is the difference between the two builders. One of them put Jesus’ words into practice. The other did not. The foolish man built his house on the sand. He did not have the solid foundation of saving faith in Jesus Christ.

Why would someone be so foolish as to build their house on the sand? Why would people refuse to build their life on the solid foundation of Jesus Christ? One reason might be because they were only concerned to get a house up for appearances. They didn’t really want to be righteous before God, they just wanted to look good before others. Jesus has warned about this hypocrisy of the scribes and Pharisees in this sermon.

Another reason someone might ignore the need for a good foundation is because they were in too much of a hurry to build. In Luke’s account of this parable Jesus says about wise man, “He is like a man building a house, who dug deep and laid the foundation on the rock.” (Luke 6:48). The foolish don’t take the time to dig deep. Many people are hoping for Christianity to be a “quick-fix” for their problems or a way to prosperity. So, they just rush in and start building their lives on a mere profession of faith in Jesus or an intellectual knowledge of Jesus without true faith in Jesus. For some, the demands of laying a true foundation for the Christian life is more than they wish to pay. Jesus said to count the cost. He said to take up your cross and follow Him. He said to deny yourself and forsake your own life.

Some don’t build on the solid rock because they don’t like what that foundation must be. It must be Jesus Christ and Him alone. It must be the Son of God who died for our sins. Which means what? To be saved, I must recognize that I am a sinner. I must see that it was for my sin that Jesus died. I must believe that God raised Jesus from the dead and that He is Lord over all. I must submit to Jesus Christ. There are many who reject the foundation, and build anyway. The trouble is, their building will not stand in the judgment.

3. The Results of the Storm

The results are truly dramatic. When the storm came, the house built on the rock did not fall, but the house built on the sand fell with a great crash. When the judgment of rain, flood waters and wind strike on the houses, one stands, the other falls. Jesus says, “And great was its fall”; meaning a terrible crash; a complete downfall; a total and final ruin. Great and ruinous is the fall of the house NOT built on Christ because this man didn’t just lose a house, this man lost his soul. It is a solemn warning to all those who disregard Jesus and his words in this sermon. If you’re not grounded in Christ, you’re going down.

How are you building your life? What is your foundation? Do you want to build something lasting? Something that will withstand the storm of the judgment to come? Then build your life on Jesus and His words. Hearing is good, but it’s not enough. We must not only hear the words of Jesus in the Sermon on the Mount, we must put them into practice. “Only one life, ’twill soon be past; only what’s done for Christ will last.” It’s all about doing what you hear. It’s about a life that is transformed by faith in Jesus Christ. It is about a life that obeys Jesus because He is Lord.

We only have one life on this earth. What foundation are you building your life on? Is it the sinking sand of your own self-righteousness? Is it the sand of an empty profession of faith? Is it the sand of intellectual knowledge of God and His word? Is it the sand of your own religious works? That life will not stand in the judgment.

Have you built your life on the Lord Jesus Christ? Have you repented of your sin and looked in faith to Christ who died to atone for your sin? Have you trusted in His death and resurrection for forgiveness and eternal life? Does it show in the way that you live? Has it resulted in a life of righteousness? By the grace of God, are you becoming more like Christ? Is it your desire to obey Him, to love Him?

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[1] Rory Mosley, Escape the Coming Storm (Matthew 7:24-29). https://fbcspur.org/escape-coming-storm-matthew-724-29/

^[2] John R. W. Stott and John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7): Christian Counter-Culture, The Bible Speaks Today (Leicester; Downers Grove, IL: InterVarsity Press, 1985), 209.

[3] Greg Allen, Building Upon the Rock. https://www.bethanybible.org/archive/2005/062605.htm#f1

^[4] John R. W. Stott and John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7): Christian Counter-Culture, The Bible Speaks Today (Leicester; Downers Grove, IL: InterVarsity Press, 1985), 209.

The Danger of Self-Deception

Matthew 7:21-23

We are quickly coming to the end of Jesus’ Sermon on the Mount in Matthew 5-7. Jesus has been teaching His disciples about the Kingdom of Heaven. Jesus has shown that God’s kingdom is a kingdom of righteousness. Christ has systematically laid out for us what righteousness looks like throughout this sermon. He began with the beatitudes, pronouncing the blessings of those in the Kingdom of Heaven. He said, “Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven” (Matt. 5:3).         They recognize their spiritual bankruptcy before God. They mourn in repentance over their sin (Matt. 5:4). They humbly submit to God in meekness (Matt. 5:5). They hunger and thirst for the righteousness of God (Matt. 5:6) and Christ promises that they will be filled (Matt. 5:6). Their lives are marked by being merciful, purity, peacemaking, and even rejoicing in the face of persecution for the sake of Christ (Matt. 5:7-12). They are light and salt in this world (Matt. 5:13-16).

Jesus spends the body of His sermon describing what this righteousness looks like – in a practical sense – in the life of one of His followers. They uphold God’s law as it is fulfilled in Christ (Matt. 5:17-19). Their righteousness exceeds that of the most religious people in Jesus’ time, the scribes and Pharisees (Matt. 5:20). Their righteousness is not external conformity to the commandments, but an internal righteousness of the heart. It means to live without bitter anger, lust, deceit, unfaithfulness, or revenge in your heart (Matt. 5:21-47). They are perfect even as their heavenly Father is perfect (Matt. 5:48).

Jesus taught that they do their righteous religious acts like giving, praying, and fasting without the slightest desire for personal glory (Matt. 6:1-18). They love God’s favor more than the things of this world (Matt. 6:19-24). They are free from worry because they seek first God’s Kingdom and righteousness (Matt. 6:25-34). The righteous have a humble view of self that keeps them from hypocritically judging others (Matt. 7:1-6). They love others as they want to be loved (Matt. 7:12).

The standards that Jesus has outlined for the Kingdom of Heaven are exacting. You might even call them “narrow”. Who, then, could ever be righteous enough to get into heaven?!! Well; no one could – not on the basis of their own efforts. So, in God’s goodness and grace, He gives it to us as a free gift when we ask, seek, and knock. That was Jesus’ invitation in Matthew 7:7-11.

And that brings us to the conclusion of Jesus’ sermon in Matthew 7:13-27. His concluding words constitute a very serious call to those who hear to respond rightly to what He has taught. He warns them to enter through the narrow gate and take the hard way that leads to life; not through the broad gate and the attractive way that leads to destruction (Matt. 7:13-14). He warns them to be on the alert against false prophets who would lead them in a different way than He taught, calling them “wolves in sheep’s clothing” (Matt. 7:15-20). Later, He will warn them that those who hear what He says but do not act on it, are like the foolish man who built his house upon the sand only to see it crumble and fall apart when the winds and waves of life strike against it.

And it’s in this context that Jesus spoke the words of our passage this morning (Matt. 7:21-23). He speaks sobering and serious words. Remember, these words came from the mouth of none other than the Son of God who will be the Judge of all. And I remind you that He spoke these words, not to a bunch of hard-hearted atheists or to wicked pagans, but to those who considered themselves His followers and religious. Listen to them again:

²¹ “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. ²² Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ ²³ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’” (Matt. 7:21-23).

Here is another word of warning. Christ describes another common reason people are kept out of the kingdom of heaven—self-deception. Yes, some are deceived by false prophets (Matt. 7:15-20), but others deceive themselves. There are true disciples of Christ and there are false ones.

The reality of false and true believers is reiterated throughout Scripture. In Matthew 25:1-12, Christ describes ten virgins—five with oil and five without. When Christ, the bridegroom, returns, the five without oil try to enter the wedding banquet, but Christ says to them, “I do not know you.” Also, in Matthew 25:31-46, Jesus says at His return, He will separate people like a shepherd separates the sheep from the goats. Both call him Lord, but only the sheep enter into eternal life, the goats go away to everlasting punishment (Matt. 25:46). In Matthew 13, Christ describes the kingdom as wheat and weeds (Matt. 13:36-43) and as good fish and bad ones (Matt. 13:47-50)—all representing the reality of true and false believers in the church.[1]

It is because of this reality that Scripture commands us who claim to follow Christ to, “be even more diligent to make your call and election sure” (2 Peter 1:10) and to, “Examine yourselves as to whether you are in the faith. Test yourselves,” (2 Cor 13:5).

In Matthew 7:21-23, Christ describes those who profess Christ as Lord but are excluded from the kingdom. These are people who called Jesus Lord, prophesied, cast out demons, and worked miracles in Jesus’ name. And yet, they are shut out of heaven. They were self-deceived about their salvation—they thought they were on the way to heaven, but they were really on the broad way that leads to destruction. These people were not just lied to by false prophets, they were lied to by their own hearts. Based upon their religious involvement they have convinced themselves that they are headed to heaven, and they are wrong.

I want to make three points as we consider Jesus’ words today in Matthew 7:21-23. First, we see the startling reality; second, the surprised reaction; and third, the supreme ruling.

1. The Startling Reality

When I read this, one of the things that jumps out to me in this passage is the phrase “on that day” (Matt. 7:22). Jesus spoke of a particular “day”; and that “day” is the context of the events that He is describing. What is “that day” that Jesus is talking about?

This coming “day” is a day like no other. It’s the day that all human history is heading toward. All people have an appointment on that day and not even death can excuse them from it. It is the Day of Judgment.[2]  The Bible repeatedly warns us to be prepared for that “day”. 2 Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.” Acts 17:31 says, “. . . He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.” Romans 14:12 says, “So then each of us shall give account of himself to God.” 1 Corinthians 4:5 says, “Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts…”

Jesus wants us to consider judgment day. It is coming. Christ will judge. Some will be welcomed into heaven and others will be shut out. Some have their names written in the Lamb’s Book of Life and others do not. Some go to eternal life and others to eternal punishment. For some, it will be a day of joy and reward. The apostle Paul looked forward to it. Near the end of his life on earth, he looked back upon all the hardships and persecutions that he suffered in his service for Christ; and he regretted none of it. He was able to say, “. . . Nevertheless I am not ashamed, I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.” (2 Timothy 1:12). He wrote, “Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.” (2 Tim. 4:8).

Not only does Jesus teach about the reality of the day of judgment, He shows it will be a startling reality. In Matthew 7:21, Jesus teaches, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.” We all love to sing the gospel hymn, “When We All Get to Heaven” but the startling reality is that not all are going to be in heaven.

The word “Lord” is a translation of the Greek word kurios, and it was a title of great honor. It can be translated “Master”. The Greek word kurios was also the word that was used to translate the Hebrew name “YHWY” – the most sacred name of the God of Israel. And when we remember that these words will be spoken by people as they stand before Jesus Christ on the great day of judgment, there can be no doubt in their minds as to who He truly is! They will testify THEN that He is “Lord” in the sense that He is YHWY, the second Person of the triune Godhead, the very Son of God in glorified human flesh! And seems to be that they testified the same thing BEFORE that “day”.

It’s right to call Jesus, “Lord”. In fact, Paul even says that “if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved” (Rom.10:9). No one can be saved without confessing the truth about Jesus—that He is Lord. But clearly, Jesus warns us that mere confession alone is not enough! In Luke’s version of this teaching, Jesus says, “But why do you call me ‘Lord, Lord,’ and not do the things which I say?” (Luke 6:46).

On that great “day”, many will be in for a terrible shock because they will have counted on being allowed to enter the kingdom of heaven simply because they confess Jesus as “Lord”. In fact, they apparently even called Him “Lord” with great zeal, strengthening their profession by doubling it: “Lord, Lord“. But Jesus warns that not all those who profess Him as Lord will enter.

There is a terrible danger in making our own profession of the truths of the faith the thing that we ultimately trust in. We may have accurate knowledge of the truth in our heads and be able to profess the truth with our mouths accurately, and yet still not enter the kingdom of heaven. What a shock this will be to some on that great “day”. No one will be able to enter the kingdom of heaven without knowing and confessing the truth about Jesus, but His own words show us that the profession of truth alone will not prove to be enough.

In Paul’s letter to Titus, he writes about those who “profess to know God, but in works they deny Him, being abominable, disobedient, and disqualified for every good work.” James 2:14 says, “What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?” And those are the people Jesus is speaking of here. They claim to know God. They claim that Jesus is Lord, but the words of their mouth are as far as their commitment ever goes. And that is why they won’t go to heaven.

Jesus says that the one who goes to heaven is the one “who does the will of My Father in heaven.” Confessing Jesus as Lord is required, but it is only valid if it is accompanied by obedience. If you say Jesus is Lord, but you don’t obey Him, then your confession is a lie and you have deluded yourself. The only people in heaven are those who confess Jesus is Lord and do the will of the Father.

What is the will of the Father? Jesus has just taught about it in His Sermon on the Mount. It is to live in the righteousness of God from the heart. Paul writes in 1 Thessalonians, “For this is the will of God, your sanctification.” Only the righteous will enter the kingdom of heaven. And that is why we must be desperate for the salvation that Christ provides through His death and resurrection. In John 6, when they asked Jesus, “What shall we do, that we may work the works of God?” He answered, “This is the work of God, that you believe in Him whom He sent.” We need Christ. And we don’t just need to say He is Lord with our mouths, but we believe it in our hearts. That means we submit our lives to Him as Lord and live in obedience to His word.

So we see the startling reality of the judgment.

2. The Surprised Reaction

In Matthew 7:22, Jesus says, “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’” Notice that Jesus says “many” are in this group. These are those Jesus has already said are the “many” who enter through the wide gate and take the broad road.

When it comes their turn to stand before God, they are going to do everything in their power to convince Him that they should get to go to heaven. And notice they start by talking about all their religious deeds.

To “prophesy“, refers to the act of “telling-forth” the word of God. Jesus is speaking here of those who presume to preach and teach others ‘in His name’. Many will expect that, because they did so, they will enter into the kingdom of heaven.

And it may even be that what they taught and preached was the truth! But even teaching and preaching the truth is not enough. Think of the Old Testament prophet Balaam. He was an evil and deceitful man, who was motivated by greed and personal advancement (Numbers 22). And he was eventually killed among the wicked (Num. 31:8). And yet, he was a prophet, and the words that he spoke were truly the words of God. Or think of those who Paul said were preaching in the city of Philippi while he was in prison. He said, “Some indeed preach Christ even from envy and strife . . . supposing to add affliction to my chains” (Phil. 1:15-16). But nevertheless, he rejoiced that “Christ is preached” even by those who were trying to bring him down. They preached a gospel that truly could save others, but their own motives were wrong.

Jesus says that many will make the claim that they prophesied in His name and that, for this reason, they will expect to be allowed to enter the kingdom of heaven. But Jesus warns that they will only have deceived themselves in thinking this. Prophesying is not the requirement for entry into the kingdom of heaven—nor is it the primary fruit of righteousness.

He also says that many will say to Him on that “day”, “Lord, Lord, have we not . . . cast out demons in Your name . . .?” But just the fact that a man casts demons out of people by the name of Jesus proves nothing about the man himself. There were some in the Book of Acts who attempted this. Some Jewish men watched the miracles that Paul performed in the name of Jesus; and they “took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, ‘We exorcise you by the Jesus whom Paul preaches’” (Acts 19:13). The seven sons of Sceva attempted this and got badly beaten up by the demon-possessed man! (Acts 19:14-16).

Jesus even says that many will say to Him on that “day”, “Lord, Lord, have we not . . . done many wonders in Your name?” They will even make the case that they were ‘miracle workers’ for Jesus; and will expect that, on that basis, they should be allowed to enter the kingdom of heaven.

Jesus even tells us elsewhere that, in the last days, “. . . false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect” (Matthew 24:24). But the Bible warns us that even the coming of the Antichrist will be “according to the working of Satan, with all power, signs, and lying wonders” (2 Thessalonians 2:9). Once again, Jesus warns that many “miracle-workers”, who perform wonders in His name, will be in for a shock on that great “day”.

Note that, in each case, they insisted that they did these things ‘in Jesus’ name’ – that is, as if for Him and in the advancement of His cause. Many, many people are doing such things even now. And because of these things, they fully expect that they would be allowed to enter into the kingdom of heaven on that great day. But Jesus shows that they are self-deceived.

We have the startling reality of the judgment, the surprise reaction to Jesus’ judgment and finally,

3. The Supreme Ruling

But Jesus says, “And then I will declare to them, ‘I never knew you …'” To say that He never “knew” them doesn’t mean that He had no cognitive recognition of them. It means that He had no relationship with them. In the original language, He places the emphasis on the word “never”; and He was essentially saying, “Never, at any time, have I had any relationship with you.” And then come those awful words; “. . . Depart from Me, you who practice lawlessness!‘” They thought they were doing great things in His name; but as far as He was concerned, they were acts of lawlessness.

The word that Jesus uses to describe their acts is one that combines the Greek word for “law” (nomos) with the prefix that negates the word (a – ); thus, they are called those who work “anomia“, that is, “lawlessness”. Why does Jesus call them that? We must always remember that the most fundamental doctrine to the idea of salvation is a belief in what the Bible teaches us about sin. And here’s where God’s holy law comes in. If we will not take the law of God – expressed for us in the Ten Commandments – seriously, then we will not take sin seriously either. “I’m not so bad!”, we’d say – even though the law of God clearly reveals that we ARE “so bad”, and that we have sinned horribly before a holy God. And if we won’t take God’s condemnation of our sin through His law seriously, then we certainly won’t take seriously the doctrine of Jesus’ atoning sacrifice for our sins either. And if we will not take His atonement seriously, neither will we personally accept God’s offer of salvation by faith in His cross.

Jesus taught us that it’s the sinner who beats his breast in sorrow and says, “God, be merciful to me, a sinner!” (Luke 18:13), that walks away justified in God’s sight (Luke 18:14). But we will not sorrow over our sin before God if we reject the condemnation of our sin by God’s law. Rejecting God’s law also means rejecting the idea that we are desperately in need of a Savior. If we reject the need of a Savior, we will not trust in Christ for salvation.

In that sense, I believe those who try to earn their way to heaven by their profession of Jesus alone, or by their performing of good deeds in His name alone, have rejected God’s law, and it’s condemnation of their sin. If they believe that they’re not lost in their sins, then they believe that it’s within their power to work their way into God’s favor. In that sense, they are “lawless”.

Jesus says, “I never knew you . . .” And here’s how we enter into heaven. It’s through a relationship with Jesus, where He knows us.

Did you notice at the beginning that Jesus says that “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven . . .”? And did you notice that He said at the beginning what is required? He goes on to say, “Not everyone . . . But he who does the will of My Father in heaven.” Two things are required in this passage: (1) doing the will of His Father, and (2) being “known” by Him in the sense of having a personal relationship with Him.

And these two things are two sides of the same coin. You do not do good works to enter into heaven. Nor do you enter by merely laying claim to Jesus’ name. You enter into heaven through a personal relationship with Jesus Himself. But once in that relationship, you show the reality of it by a life of obedience to Him. Jesus once said, “My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me is greater than all; and no one is able to snatch them out of My Father’s hand” (John 10:27-29). As Paul wrote: “. . . The solid foundation of God stands, having this seal: “The Lord knows those who are His,” and “Let everyone who names the name of Christ depart from iniquity” (2 Tim. 2:19).

Jesus is trying to open the eyes of the self-deceived. It’s not about who you know, it’s about who knows you. It’s not about what you say, it’s about what you do. And everything you do is useless, if it is done on the wide road. The point is: don’t convince yourself you are saved because you are religious. Take the truth of Scripture and the righteous standard of God and evaluate your life by it and see if Christ is in you. Because there are many who think He is, and He is not.

According to Jesus, there will be people from this room, who right now think they are headed to heaven, who one day will be shocked to find out otherwise. And if that is me, I would rather find out now, instead of then.

That great “day” is coming. What are you trusting in to enter into the kingdom of heaven on that day? Do you trust in simply professing the truth that Jesus is “Lord” as if that’s all that is needed? Jesus Himself lets you know today that merely professing the truth about Him will not be enough to save you then!

Or do you trust in doing great works “in His name”? Jesus is the almighty Son of God. He certainly doesn’t need you to do good things for Him! And He certainly isn’t impressed when someone goes out in His name when He did not commission them! Again, Jesus lets you know that if merely doing things, even great things, ‘in Jesus’ name’ is what you count on, then you are in for a terrible surprise on that great “day”.

He lets us know that only one thing will prove to be enough; and that is that we hear Him say to us personally, “I know you. I have a relationship with you. I recognize you as My own.” We enter into that relationship by faith, when we (1) confess that we are needy sinners before a holy God, (2) place our faith, not in our good deeds or accurate professions, but in the Lord who died on the cross as the sacrifice for our sins, (3) rise up and follow Him daily in obedience to His commands.

——————————————————

[1] Gregory Brown, Marks Of True Faith (Matthew 7:21-29). https://bible.org/seriespage/34-marks-true-faith-matthew-721-29

[2] Greg Allen, Those Jesus Never Knew. https://www.bethanybible.org/archive/2005/061905.htm#f1. I drew from some of Allen’s insights as I developed this sermon.

Beware of False Prophets

Matthew 7:15-20

In Matthew 7, we are looking at the conclusion of Jesus’ Sermon on the Mount. In this sermon, Jesus has carefully taught the principles of the Kingdom of Heaven, the way of righteousness. And I think we can all agree that what Jesus requires of His disciples is not easy. His disciples are to be different from the rest of the world. He insists on a true internal righteousness of the heart in contrast to the self-righteousness of the scribes and Pharisees. And I think we can all agree that Jesus has presented true righteousness as a narrow way, a difficult road. Yet it is the only way to eternal life.

In Matthew 7:7, Jesus gave the invitation. He told us to “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.” (Matt. 7:7). We cannot obtain the righteousness of God and His Kingdom apart from God’s grace. So Jesus does not tell us to work for it, He tells us simply to ask for it. God is good and He gives righteousness to those who ask, seek, and knock. His invitation rings with grace and mercy based on God’s goodness. Through Christ, we can be justified before God if we come humbly asking for God’s righteousness, seeking His Kingdom, and knocking for Him to open the door to us. It is a glorious truth; as the scripture says, “whoever calls on the name of the LORD shall be saved” (Rom. 10:13; Joel 2:32).

So last time, we saw that Jesus called for a decision. He urged us to, “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” (Matthew 7:13-14).

There is a gate that leads to eternal life; but as our Lord here tells us, it is a narrow gate, and it leads to a difficult way. There is also a gate that leads to destruction, and it is a much more “wide” gate, and the way that leads from it is much more “broad”. Every man and woman must make a choice. They must enter through the narrow gate to life or the wide gate to destruction. Jesus Himself is that narrow gate. We enter by faith in His sacrifice on the cross for us, and we walk the difficult way of discipleship as one of His obedient followers.

With such a gracious offer of eternal life from Jesus, why is it that so few enter the narrow gate? Jesus said, “there are few who find it.” Why is it that many, when given the choice, take the wide gate that leads to destruction? Jesus said “Many who go in by it.” The sad thing is that most who are on the broad way that leads to destruction, don’t even realize that is where they are headed. If you ask most people if they are going to heaven, they will say, “I think so,” or “I hope so,’ or “I’m a good person.” They seem to think that any gate and every way will lead to eternal life as long as they are sincere and try.

Most people are not consciously choosing hell over heaven. Oh, I suppose there are a few that would say that because they really don’t think it will be condemnation and eternal punishment where, “Their worm does not die, And the fire is not quenched” (Mark 9:48; Isa. 66:24).  

How could it be that most people who think they are headed to heaven are not? Jesus gives the answer: because they are deceived. Someone told them that the wide road would take them to heaven, and they believed it. And that is why immediately after telling us about the wide and narrow gates Jesus immediately gives this warning, “Beware of false prophets” (Matt. 7:15).

Jesus warns that there will be some who will come along and proclaim the exact opposite of what He says. They will insist that you don’t have to be so “narrow” as to go through the narrow gate. They will argue that Jesus is A way; but that He is not the ONLY way. They will make a convincing case for choosing the “wide” gate and the “broad” way. Thus they will lead many, without their realizing it, down the path to eternal destruction.

This is why Jesus says, “Beware!” In the original language, that first word calls for continuous action—that is, we are to always be alert, and always on our guard, continually on the lookout for false prophets.

Let’s consider these words carefully. And let’s begin by hearing the implication of Jesus’ words; that . . .

1. False prophets will come (Matt. 7:15).[1]

Look at who Jesus warns us continually to be on guard against: “false prophets”.  The word in the original language is pseudoprophêtês. It’s a compound word from two very easily recognizable Greek words.

The first word is pseudēs which means “lying, deceitful, false”. Our English prefix “pseudo-” comes from this. A pseudonym, for example, is a fictitious name used by an author; or to say that something is “pseudo-scientific” means that it only pretends to be scientific. And the second part is the word prophêtês; “a prophet”, which, in the Bible, means someone who speaks forth a message given to him or her by God. And so, a pseudoprophêtês is a “false prophet”, a lying prophet who presents himself or herself as God’s spokesman, and pretends to speak a message from God but who, in fact, is a liar and deceiver.

We’re not talking here about people who are simply in error in what they believe. When someone believes in false doctrine or has doubts about the truths of the faith, we need to have compassion for them (Jude 1:22). The New Testament calls us to gently correct them and set them on the right path by preaching the word—convincing, rebuking, and exhorting with patient teaching (2 Tim. 4:2).

But that’s not the kind of person Jesus is warning about here. False prophets intentionally raise themselves up as “teachers” and as “spokesmen” for God, purporting to speak the truth, but, in fact, they preach false doctrine and lead people astray. The Bible is full of warnings about false prophets and false teachers. Through Moses God warns, “But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die.” (Deut. 18:20). Through Jeremiah, the Lord says, “The prophets prophesy lies in My name. I have not sent them, commanded them, nor spoken to them; they prophesy to you a false vision, divination, a worthless thing, and the deceit of their heart” (Jer. 14:14).

In Matthew 24, Jesus warned His disciples regarding the last days and told them, “For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand.” ((Matt. 24:24-25). The apostle Paul warned the Ephesian elders,

Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch and remember that for three years I did not cease to warn everyone night and day with tears. (Acts 20:28-31).

Paul warned Timothy to preach God’s word carefully to the people under his care; because “. . . the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned to fables” (2 Tim. 4:3-4). It is amazing how quickly some Christians will tolerate a preacher doesn’t teach the truth simply because he is “funny” or “uplifting” or “successful”. Peter also warned, “But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed” (2 Pet. 2:1-2).

Almost every New Testament book contains warnings about false prophets and false teachers. God warns us repeatedly to “Beware!” “Take heed!” “Look to yourselves!” Clearly, this is a serious matter, and we need to pay attention to this warning from our Lord.

It is a very foolish and dangerous thing to expose yourself to the teaching of just anybody who appears claims to speak for God or to teach in the name of Christ. I don’t care if they have a huge television or radio ministry, or if they’ve published a library of books, or have a huge following on social media, or hold conferences and seminars, or even if they occupy a church pulpit—if they don’t teach God’s word in truth, don’t listen to them. John tells us, “Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world” (1 John 4:1).

This leads us, secondly, to notice something else about these false prophets; that . . .

2. False prophets are dangerous (Matt. 7:15).

Our Lord conveys their danger when He tells us to, “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves.”

One of the reasons why these false prophets are so dangerous is that they are not easily spotted. Everyone would agree that it is easy to spot someone who is advocating a non-Christian religion. You can spot the Hare Krishna, the Buddhist, the pagan, the idol worshiper, the Hindu, and the Muslim. But it can be very difficult to identify false prophets when they claim to worship the God we worship, and even use the Bible in their teaching. They do not appear to be enemies of the flock, but rather friends.[2]

They appear like they belong. Jesus says they “come to you in sheep’s clothing “. Some say this means they come looking like a sheep. Imagine a flock of sheep, the most innocent and gentle and naive creatures on earth, peacefully and innocently grazing. But there, in the midst of the grazing sheep is the mortal enemy of the sheep itself: the wolf. Somehow, he snuck into their midst. And they are utterly ignorant of his presence, because he is dressed up in the wool of one of their own. And he’s not just any wolf; he is a ravenous wolf, ready to pounce on any one of them and fill his stomach with their flesh. What a picture of danger this presents!

But “sheep’s clothing” could also refer to the shepherd of the sheep. The word, “clothing” here refers not to an animal skin, but a garment made from some fiber, in this case, that of a sheep – wool. Shepherd’s wore clothing made from sheep’s wool, and a false shepherd would wear similar clothing in order to look like the true shepherd. Paul’s comment in 2 Corinthians 11:13-15 gives us some insight into this. “¹³ For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. ¹⁴ And no wonder! For Satan himself transforms himself into an angel of light. ¹⁵ Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works.” That is why false prophets are so dangerous. False prophets may look like shepherds, but inside they are ravenous wolves. Their goal is not to feed the sheep, but to feed off the sheep. The false prophet dresses up like the shepherd. Why? Because the sheep follow the shepherd.

Either way, this is a picture of the dangerous character of false prophets. They are terribly deceiving, because they appear belong, to be followers of Christ, even to be shepherds of the flock.

They don’t walk around wearing a big sign that says, “Warning: I am a false prophet!” On a superficial level, you can’t tell them from a genuine believer or a good teacher. They fool other believers because they talk just like Christians. They pepper their talk with phrases like “Praise the Lord, brother!” and “Hallelujah!” and “Glory to God!” They quote Bible verses. They use scriptural terms. But very often, if you ask them what they mean, you find that the meaning they give to those things is different from what the Bible clearly teaches. They may speak of “Christ”; but they mean a different Jesus than is found in the Bible. They may speak of His “resurrection”; but they don’t mean what the apostles meant by it. They may talk about “salvation”; but they don’t mean salvation in the biblical sense at all.

The word  “ravenous” (ἅρπαγες / h’arpages) here is translated as “extortioner” or “swindler” every other time it appears in the New Testament. Peter said about false prophets in 2 Peter 2:3 that, “By covetousness they will exploit you with deceptive words . . .”. They will take advantage of the sheep to get out of them what they want to fulfill their own desires. Their concern is themselves, not that of the sheep. It may be money, it may be a sense of power and control, it may be fame or a combination of all, but the bottom line is their own self-gratification. They may talk about Jesus and the Scriptures and how wonderful it is to be a Christian, but ultimately, it is their own kingdom they are working for, not the kingdom of God.

This is why Jesus warns us to beware of false prophets—because they are so dangerous and deceptive.

How then can we recognize false prophets?

3. False prophets bear bad fruit (Matt. 7:16-20).

Jesus switches from the metaphor of sheep and wolves, to trees and the fruit they produce. You will know these ‘wolves in sheep’s clothing’, He says, “by their fruits“. He says it twice: Matthew 7:16, “You will know them by their fruits”; and Matthew 7:20, “Therefore by their fruits you will know them.”

Jesus clarifies what He is teaching by asking, “Do men gather grapes from thornbushes or figs from thistles?” (Matt. 7:16). Apparently, in Jesus’ day, there was a certain thistle called “the buckthorn”; and it bore blackberries that looked very much like grapes. And there was also a certain thistle that had a flower; and that flower, from a distance, looked like a fig. But one bite from this berry would prove that it certainly wasn’t a grape; and a closer look at this flower would prove that it certainly wasn’t a fig.

Because false prophets put on sheep’s clothing, they are hard to detect. However, Christ says their fruit will ultimately manifest. A tree always produces fruit in line with its nature. Only a real grapevine will produce grapes, and only real fig trees will produce figs. The true nature of a tree determines what its fruit will be. Jesus says, “Even so, every good tree bears good fruit, but a bad tree bears bad fruit” (Matt. 7:17).

We are going to have to exercise some discernment. Paul writes the Thessalonians, “Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good. Abstain from every form of evil.” (1 Thess. 5:19-22). Isaiah 8:20 says, “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them.” We use God’s word, the scriptures, to evaluate the accuracy of their message.

What types of fruit will identify a false prophet?

Jesus doesn’t specify the fruit, but from the rest of scripture, we can test their fruit.[3]

First, in Scripture, fruit often refers to character. This would be implied from the context here in the Sermon on the Mount. Jesus has been teaching all about the righteous character of those in the kingdom, contrasting that with the self-righteousness of the hypocrites who do religious things to be seen and approved by men.

In Galatians 5:21-22, Paul describes the fruit of the Spirit as “love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control.” False prophets will not produce these fruits. They will produce the works of the flesh, which Paul says are evident: “adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like” (Gal 5:19-21). Paul warns Timothy, “For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth.” (2 Tim. 3:6-7). They may be able to disguise it for a time, but eventually their true character will manifest itself.

Second, false prophets will be known by the fruit of their teaching. They will deny essential biblical truth about God, Jesus, sin, and salvation. They will teach things contrary to sound doctrine. They will often undermine the authority of scripture itself.  Like Satan in the Garden of Eden, they challenge others with, “Did God really say?” They teach that one can’t believe everything the Bible says. Even before the New Testament was completed the apostles were fighting against heresies that denied the incarnation of Christ, that insisted on salvation by works instead of by faith, that gave license to sin, that denied the second coming, and many others.

Thirdly, false teachers are known by the fruit of their influence. Peter warns:

¹ But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. ² And many will follow their destructive ways, because of whom the way of truth will be blasphemed. (2 Pet. 2:1-2).

The influence of a false teacher’s life and teaching will bear bad fruit in his or her converts.

And so, we examine them all. Is their life consistent with the message of the gospel? Does their message align with the truth of Scripture? Do their followers exhibit holiness and Christ-likeness?

Jesus said, “A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.” (Matt. 7:18). A false teacher can never produce good fruit. He or she simply cannot! The only fruit, in the end, that he will produce is bad fruit; because that’s the nature of a false prophet. Their fruit proves that Christ is not in them. And such will not inherit the kingdom of God. Jesus says, “Every tree that does not bear good fruit is cut down and thrown into the fire.” (Matt. 7:19).

You may remember that these words are the very similar to the words that John the Baptist spoke before Jesus’ public ministry began. He spoke to the hypocritical Pharisees and Sadducees who came to him for a sham baptism; and he rebuked them strongly, saying, “. . . Even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and throne into the fire” (Matt. 3:9).

And clearly, such lack of good fruit in someone’s life is meant to prove that they do not have a relationship with Christ by faith, and that He was not dwelling in them; because Jesus – on another occasion – said, “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned” (John 15:5-6).

One’s true nature determines the kind of fruit they will produce. No one produces fruit contrary to their true nature. And what’s more, everyone who does not produce good fruit is doomed to be removed from the scene. God uses fruit as His criteria for evaluation and judgment. And so, when it comes to false prophets, Jesus tells us, “Therefore by their fruits you will know them” (Matt. 5:20).

May God help us to heed Jesus warning. There are many prophets today who will gladly usher you onto the wide road of, sin, comfort, and worldliness. They will tell you the whole time that you are bound for glory. But before you listen to everything they say, you had better examine their fruit. Test what they say by God’s word. Test what they do by God’s word. Test who follows them by God’s word.

Beware!

[1] Greg Allen, Wolves in Sheepskins. https://www.bethanybible.org/archive/2005/052905.htm I adapted Allen’s outline and drew from some of his points in developing this sermon.

[2] Scott Harris, Beware of False Prophets – Matthew 7:15-20. https://www.gracebibleny.org/beware_of_false_prophets_matthew_7_15_20

[3] Gregory Brown, Recognizing False Teachers (Matthew 7:15-20). https://bible.org/seriespage/33-recognizing-false-teachers-matthew-715-20#_ftnref3 Brown discusses these fruits in his sermon.

Enter the Narrow Gate

Matthew 7:13-14

In His Sermon on the Mount, Jesus has been aiming at the heart. He has been teaching His disciples in front of the crowds (Matt. 5:1). It’s a lesson about God’s Kingdom and the righteousness that characterizes those who are citizens of His kingdom. Jesus insists on an inner righteousness of the heart with pure thoughts, motives, and attitudes—not just an external conformity to the law to look good in front of others.

As Jesus taught about His kingdom of righteousness, He contrasted it with the hypocritical self-righteousness of the scribes and Pharisees (Matt. 5:20) and with the manipulative religion of the pagans. And if we were honest with ourselves and with God, we have found that this sermon has convicted and condemned us all. It has systematically proven that I am not righteous by God’s standards.

Then last time in Matthew 7:7-12, Jesus gave the invitation. He told us to “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.” (Matt. 7:7). God is good and He gives righteousness to those who ask, seek, and knock. His invitation rings with grace and mercy based on God’s goodness.

Now, in His conclusion, Jesus sets before His disciples the consequences of the choice they must make. His conclusion is made up of four parts and each part reveals a contrast. First, He speaks of two different paths (Matthew 7:13-14), then two different kinds of fruit (Matthew 7:15-20). Third, He addresses two different professions of faith (Matthew 7:21-23) followed by two different kinds of builders who build on two different foundations (Matthew 7:24-27). While each of these contrasts has different emphases, they all tell us something about entrance into the Kingdom of God—who will be welcomed and who will be excluded.[1]

The cord that ties these passages together is the idea of a call to action and application. Jesus is calling for a decision. Now that we know what He demands of us, we must choose to follow Him. Throughout scripture, God has always required people to make that choice. When Israel was ready to enter the promised land, Moses urged them saying,

¹⁹ “I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live; ²⁰ that you may love the LORD your God, that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days; and that you may dwell in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them.” (Deut. 30:19-20).

After they had settled in the land Joshua also pressed them to decide saying,

¹⁴ “Now therefore, fear the LORD, serve Him in sincerity and in truth, and put away the gods which your fathers served on the other side of the River and in Egypt. Serve the LORD! ¹⁵ And if it seems evil to you to serve the LORD, choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell. But as for me and my house, we will serve the LORD.” (Josh. 24:14-15).

The prophet Elijah later called Israel to choose in 1 Kings 18:21, “How long will you falter between two opinions? If the LORD is God, follow Him; but if Baal, follow him.”

Jesus also requires a choice. When Jesus offers the kingdom of righteousness, it is not an invitation to keep your old life and still go to heaven. It is an invitation to a life that is radically different. We cannot store up treasure on earth and treasure in heaven. We cannot serve two masters. We cannot seek God’s kingdom and the kingdoms of this world. There can be no half-hearted commitment to Jesus. It’s not enough that we hear all the wonderful teaching our Savior gives us in the Sermon on The Mount. He doesn’t just want us to admire His words. He wants us to put them into action. Jesus forces us to choose.

In Matthew 7:13, Jesus issues,

1. The Command to Enter (Matt. 7:13)

Jesus begins with a strong command, “Enter by the narrow gate.” He then states the reason for the urgent imperative: “for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.” And He contrasts this wide gate with the narrow gate in Matthew 7:14, “Because narrow is the gate and difficult is the way which leads to life, and there are few who find it.” Since there are only two gates, there are only two alternatives. Every human being must come through one of the two gates. Since there are only two ways, every human being is on one of the two ways. There are also only two destinations. All humanity is moving toward one or the other. The call to enter the narrow gate is a call to decision. The gate you enter defines the way you take, and the way you take determines your destination.[2]

Those who take the broad way have entered through the wide gate and their destination is destruction. If you want life instead, you must enter the narrow gate and walk the difficult way. And Jesus is clear about which way He wants us to go: “Enter by the narrow gate.” Jesus not only invites us to life, He commands us to enter the only way that will lead to life. You may have heard people say, “There are many different paths to heaven.” But you’ll notice that, in this passage, Jesus dispels that idea. There really aren’t many paths to heaven – or “life”. There’s only one “gate” to life – not many “gates”; and there’s only one “way” to life – not many “ways”.[3]

John Stott points out that, “We would all prefer to be given many more choices than only one, or better still to fuse them all into a conglomerate religion, thus eliminating the need for any choice.”^[4] Maybe you have seen the bumper sticker that says COEXIST. The letters are made up of symbols from various religions. The implication is that each religion is equally valid and you can choose any or all of them. But Jesus destroys that kind of syncretism. He insists that there is only one way to life and He urges us to enter by that gate.

And the Bible is clear about what that gate represents: It is the Lord Jesus Christ Himself. We must enter life through Him. In John 10:9, Jesus said: “I am the door. If anyone enters by Me, he will be saved, and will go in and out and find pasture.” In John 14:6, Jesus says: “I am the way, the truth, and the life. No one comes to the Father except through Me.” In Acts 4, Peter preached about the name of Jesus Christ, “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12). As the apostle John says, “. . . This is the testimony: that God has given us eternal life, and this life is in His Son. He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:11-12).

There are not many ways to life—only one, the Lord Jesus Christ. There is another gate, but it does not lead to life. In Matthew 7:13 Jesus teaches about,

2. The Wide Gate (Matt. 7:13)

Jesus says, “for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.” Let me point out four things about the wide gate.

A. The Entrance

Right away, we see why so many people choose this gate. It is wide. It is easy to enter through it. There is no initial cost. You don’t have to leave anything behind to enter. You can carry all your baggage with you—all your earthly possessions, all your sin, all your friends, your self-righteousness and pride. This gate is perfect for those who simply want to add a little Jesus to their comfortable lives without having to change how they live.

The reason you don’t have to change to go through the wide gate is because everyone naturally goes that way. In fact, you were born there, and unless you enter through the narrow gate, you will die there. Romans 3 says, “There is none righteous, no, not one; There is none who understands; There is none who seeks after God. They have all turned aside; They have together become unprofitable; There is none who does good, no, not one.” (Rom. 3:10-12).

And look also at,

B. The Travel

Jesus says, “broad is the way.” It is easy traveling. It doesn’t promise any difficulties, it doesn’t promise any setbacks. All it requires of you is to put your car on cruise control and next stop: heaven. People love this road because it is very easy. John MacArthur describes it this way,

The way that is broad is the easy, attractive, inclusive, indulgent, permissive, and self-oriented way of the world. There are few rules, few restrictions, and few requirements. All you need to do is profess Jesus, or at least be religious, and you are readily accepted in that large and diverse group. Sin is tolerated, truth is moderated, and humility is ignored. God’s Word is praised but not studied, and His standards are admired but not followed. This way requires no spiritual maturity, no moral character, no commitment, and no sacrifice. It is the easy way of floating downstream, in the “course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience” (Eph. 2:2). It is the tragic way “which seems right to a man,” but whose “end is the way of death” (Prov. 14:12).”[5]

On the broad way, no one tells you what to do. You can believe what you want to believe, or do what you want to do, or live how you want to live. It’s the way that the world considers “free” and “open-minded” and “intelligent” and “respectable”. It’s the way to go if you want to go with the flow – to destruction.

But look at,

C. The Destination

Jesus says this gate and this way “leads to destruction.” This gate doesn’t lead you where you want to go. This way looks good and looks easy, but looks are deceptive. Hanging over the wide gate is a sign. It does not say “The road to Destruction”. If it did, who would travel it? It says, “The Road to Heaven”. That sign was hung by the false prophets we will study next week, wolves in sheep’s clothing. Proverbs 14:12 says: “There is a way that seems right to a man, But its end is the way of death.” The wide gate claims to put you on the way to heaven, but it is the “Highway to Hell.”

The Greek word translated “destruction” (apõleia) is one that can mean “waste”. When a woman poured an alabaster flask of very expensive perfume on Jesus, His disciples were upset at her for doing so; and they used this word, saying, “Why this waste?” It gives us a picture of pointless loss. But it is also used to describe “ruin” or “destruction” or “annihilation” in an ultimate sense—”perdition”, as it is sometimes translated. Paul, for example, used this word to warn about the dangers that come from a sinful love of money; “But those who desire to be rich fall into temptations and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition” (1 Timothy 6:9). The apostle Paul wrote of those upon whom God will show His wrath – “vessels of wrath“, he called them, “prepared for destruction” (Rom. 9:22).

Jesus speaks here of an ultimate destiny – “destruction” in a complete sense; a state of complete spiritual loss and eternal ruin. It’s a destiny that Jesus once described in horrifying terms as being “cast into hell, into the fire that shall never be quenched – where their worm does not die, and the fire is not quenched” (Mark 9:45-46; see also Isa. 66:24). No one spoke more in the Bible about the horrors of hell than Jesus; and here, He lets us know that there is a “gate” one may choose to pass through, and a “way” one may choose to follow, that will ultimately lead to that end.

But next we see,

D. The Popularity

Jesus said, “and there are many who go in by it.” Many take the wide gate and the broad way because it looks so easy. People love the world and love their sin, so they choose to stay on that road. That road is flooded with people who think they are going to heaven, but they really aren’t. Everyone prefers it. It’s the popular gate to go through. No one makes fun of you when you choose it, or calls you names like “Jesus-freak” or “religious nut” or “fundamentalist wacko”. It’s decorated nicely and appeals to the fleshly passions. You don’t have to stand apart from others, everyone can come at once and travel together. Go with the crowd, it’s so much easier.

You can take the road of ease and comfort, and you will even be popular when you travel it. But it will only take you to hell.

In Matthew 7:14, Jesus contrasts this with,

3. The Narrow Gate (Matt. 7:14)

Let’s look at the same aspects of this gate.

A. The Entrance

Jesus teaches, “narrow is the gate.” You can’t go easily through it. It’s like a tight turnstile, it only admits one at a time. And you can’t carry all your baggage through it. Your sin won’t fit, the world won’t fit. You can’t walk through with anyone else. You have to go it alone, with nothing. You have to repent of the sin you are carrying, lay it all down, and go through the narrow gate without it. we must leave everything behind—sin, selfish ambition, covetousness, and even if necessary, family and friends.[6]

Later in Matthew, Jesus teaches, “He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.” (Mat 10:37-39).

The entrance is narrow. Next, look at,

B. The Travel

Why is it a narrow road? Because as a Christian you must follow Christ and His teachings. On the broad road you can do as you please, but on the narrow road, you live to please God.

Jesus says, “difficult is the way”. Jesus never promised the way of a Christian would be easy. In fact, He promised just the opposite. He promised the world would hate you. He promised you tribulation and persecution. The road is dangerous, full of troubles, afflictions, and setbacks. It is so narrow that sometimes you can’t see very far in front of you—what’s around the next bend or over the next hill. This road will require you to walk by faith, not by sight. The wide gate promised heaven at no cost. The narrow gate promises a cross that leads to life.

It is the way that our Savior Himself walked. He took the hard road. Humbled Himself. Became obedient to His Father even to the point of death—the terrible death of the cross. Jesus didn’t take the easy road. If you want to follow, you can’t either.

Next, we see,

C. The Destination

Jesus said the narrow gate and the difficult way “leads to life”.

I believe that we should take Him to be referring to “eternal life” – that is, entry into our eternal home in heaven for eternal fellowship with Him in glory.

Throughout His sermon, He gives hints of the ultimate destiny of heaven: saying, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt. 5:3); or warning that unless your righteousness exceeds the righteousness of the scribes and Pharisees, “you will by no means enter the kingdom of heaven” (Matt. 5:20). He speaks of taking care how we do things, “Otherwise you have no reward from your Father in heaven” (Matt. 6:1); and tells us to “lay up for yourselves treasures in heaven” (Matt. 6:20).

The ultimate destiny of “life”, then, refers to an eternal home in heaven in our Father’s house. And Jesus is telling us that there is a “gate” and a “way” that leads to “destruction”; and another “gate” and “way” that leads to “life”.[7] It isn’t an easy path to travel, but it is worth it. If you are willing to forsake this life to follow Jesus, then although this life may be harsh, your eternity will not be.

Finally, we see,

D. The Popularity

Jesus said, “and there are few who find it”.

Contrast this with the wide gate where “many go in by it.” Literally, He uses a present tense participle – indicating that there are many who are doing so even now! And here in Matthew 7:14, He lets us know that “there are few who find” the gate and the way that leads to eternal life. It’s not that few go through it; it’s that few even find it! And again, literally, He uses the same kind of verb to indicate that there are few even now who are finding it.

Jesus’ teaching about the narrow gate shows that you cannot look to the majority to determine what is right and what is wrong. We hear a lot of talk about being on the right side of history these days. But what if the right side of history is on the wrong side of eternity?

Some people read this verse and wonder if it means only a few will be saved. This certainly seems to imply that. But we also have other Scriptures that speak about many being saved. In the next chapter Jesus says, “And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven” (Matt. 8:11). In Luke 13 when Jesus’ disciples asked Him if only a few people would be saved, Jesus never gave them a direct answer, but simply told them: “Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able.” (Luke 13:24) In other words, Jesus said don’t worry about how many are going to be saved. Rather, make sure that you are going to be saved!

There are many who claim to have eternal life while still living for themselves in this world. If that is you, don’t be deceived. That is the road to destruction. Don’t stay on that road just because everyone else is doing it.

Jesus says there are only a few who find eternal life. They have counted the cost. They have asked for righteousness and are willing to live in it. They take up their cross and follow Jesus. They are headed to heaven, but first, they are headed to the cross. That is what they chose. Jesus preached this sermon to make you choose. You can have the Kingdom of Heaven and His righteousness if you ask for it. But before you ask for it, you better know what you are asking for. It is not a life of ease, but it is an eternity with God.

[1] Matthew Breeden, Two Paths: Enter By the Narrow Gate – Matthew 7:13-14. https://www.southernhillslife.org/get-connected/resources/sermons-and-podcasts/sermon/2022-09-04/two-paths-enter-by-the-narrow-gate-matthew-713-14

[2] Gil Rugh, Which Road Are You On? Matthew 7:13, 14. https://s3.amazonaws.com/ihccathena/pdf/GR671transcript.pdf

[3] Greg Allen, Two Destinies – Two Gates. https://www.bethanybible.org/archive/2005/052205.htm, Copyright © 2005 Bethany Bible Church.

^[4] John R. W. Stott and John R. W. Stott, The Message of the Sermon on the Mount (Matthew 5-7): Christian Counter-Culture, The Bible Speaks Today (Leicester; Downers Grove, IL: InterVarsity Press, 1985), 193.

[5] MacArthur, John; MacArthur New Testament Commentary Series: Matthew 1-7, Moody Press, Chicago, Illinois, 1985; 454-455

[6] Stott. Ibid.

[7] Greg Allen. Ibid.

Seek First the Kingdom

Matthew 6:25-34

The issue that Jesus confronts in our text is worry, being ‘excessively thoughtful’ or ‘anxious’ or ‘troubled with cares.’[1] As we saw last time, Jesus gave several reasons why we are not to be worried about our life, our daily needs, or the concerns of tomorrow. Our Lord commands us not to do it; our life is more than the things we worry about; our Father has already proven Himself to be a good provider; worry does no good; and it’s contrary to faith in our faithful heavenly Father. John MacArthur says worry “is unnecessary because of your Father, it is uncharacteristic because of your faith, and it is unwise because of your future.”[2]

Ray Fowler points out that there are two ways we serve money instead of God. The first is when we lay up treasures on Earth instead of Heaven. The second is when we worry about life instead of trusting God. The first is the problem of covetousness; the second is the problem of care. Jesus says the solution to both of these problems is the same: seek God’s kingdom first.

When Jesus told the parable of the sower and the seed, he identified the seed that fell among the thorns as: “he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful.” (Matthew 13:22) There Jesus warns about the same two problems again: the cares of this world and the deceitfulness of riches. They are two sides of the same problem, which is focusing on the temporal and material things of this world rather than the eternal and spiritual things of the Kingdom of God.^[3]

But it’s not enough to simply try to stop worrying. If you focus on ceasing from worry, you know what you’ll do; don’t you? You’ll soon find yourself worrying about worrying. When all you do is focus on the problem, all you will see is the problem. What needs to happen, then, is that we need to replace worry with something else. The “something else” comes in Matthew 6:33, “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.”

All of Matthew 6 can be summed up in two words: “God first.” When we do good works, we are to seek God’s approval, not man’s approval. When we give, pray, or fast, we are to do so to our heavenly Father in secret and He will reward us. When we pray, we are to pray for God’s concerns first, before we pray for our concerns. When we store up treasure, we are to store up treasure in heaven rather than on earth. It is a matter of our heart because “where your treasure is, there your heart will be also,” (Matt. 6:21). We are to serve and love God—not money. And now, Jesus tells us we are to seek God’s kingdom first and all the other things we might worry about will be given to us as well.

Look at Matthew 6:33 again, “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” Many of us have memorized this verse, quoted it, and tried to live by it. Because we know it so well, we may fail to let this verse challenge us and change us. So, rather than just skimming over the surface of this truth, let’s dig into it a little deeper.

First, notice that it begins with a word of contrast, “But seek first the kingdom of God.” In the context, the conjunction “But” makes the contrast with the Gentiles. Jesus has just said, “³¹ Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things.” (Matt. 6:31-32). Jesus is saying rather than being like the pagans who are concerned about their physical needs, the citizens of the Kingdom of Heaven should be concerned about and seek after the things of God.

Your life as a citizen of the kingdom of heaven should be radically different from the rest of the world who do not know God. The contrast should be stark because your priorities are different from the world, your treasure is stored in heaven, and your focus is on serving and loving God.

Next, notice the command that Jesus gives, “seek.” The word “seek” means to search for, aim at, or strive after something. This is a present, active imperative that gives the sense of continually or habitually seeking. Jesus is saying that the antidote to worrying is to make a daily choice—make it your habitual practice to prioritize God’s kingdom and righteousness. The world won’t stop tempting you to seek its passing pleasures—you must not stop seeking God’s kingdom and righteousness.

Also, notice the word “first”. The Greek word protos means “first in time or place, first in a succession of things or persons, the most important or prominent.”[4] It’s a word that speaks of priorities. Of all the priorities of life, the Kingdom of God is number one for us.

So with just these first three words of the verse, we see that rather than being like the rest of the world, we are to make a priority to habitually aim at the Kingdom of God. What does it mean to seek the Kingdom? The world “kingdom” means sovereignty, royal authority, kingship, dominion, or rule. The Kingdom of God is the reign of God, Christ’s rule, or God’s dominion. God’s Kingdom is present right now wherever Christ is ruling in the lives of His people. God’s Kingdom is also future because someday when Christ returns, He will reign unopposed over all heaven and earth as King of kings and Lord of lords.

We are also to seek first “His righteousness.” The word, “righteousness” means the quality of being upright or justified. Righteousness is the opposite of sin. It includes rightness of character before God and rightness of actions before men. This is the righteousness that Jesus spent most of Matthew 5 describing: the righteousness that surpasses that of the Pharisees, the righteousness that has to do with the heart–the righteousness that only God can give.

So, rather than pursuing the things of the world, we are to make it a daily priority to pursue Christ’s rule and Christ’s character.

So what is Jesus teaching us?

1. Priorities — Put your Father’s concerns first.

One of the things that seeking the Kingdom of God and His righteousness means is that I make my relationship with Christ first. Jesus does not just want a place in your life. Jesus does not even want prominence in your life. Jesus wants preeminence in your life. Jesus wants the first moments of every day. Jesus wants the first day of every week. Jesus wants the first part of every paycheck. He is the first—treat Him as first. The Lord Jesus Christ is not interested in being the first runner-up in the contest for your life. He is not interested in being vice president in your corporation. He is not interested in being second in command in your army. He wants to be the King on the throne of your heart.

What would it mean to seek first God’s kingdom? Certainly, it will involve things in the service of His kingdom. One basic thing for all of us is our Lord’s ‘Great Commission’. He said:

“All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:18-20).

In other words, we are to seek our Father’s kingdom by doing our part in the great work of making disciples of Jesus Christ. For some of us, that may involve teaching. For others, it may involve preaching. For others still, it may involve missions work. For others, it may involve such things as praying,  giving, and supporting those who do the work on the front lines. For all of us, it would certainly involve bearing a witness for our Lord to family, friends, workmates, and neighbors.

And what would it mean to seek first God’s righteousness? That would mean doing what our Lord commands and placing a priority on living a life that is in conformity to His will. It would involve repenting of sin. It would involve having regular fellowship with one another as believers and building one another up in the most holy faith (Jude 1:20). It would involve feeding daily on His word. It would involve growing in a personal relationship of love with our heavenly Father through faith in His Son Jesus in the power of the Holy Spirit. It would mean pursuing “holiness, without which no one will see the Lord” (Heb. 12:14).

2. Faith – Trust God to provide all you need.

As we make His kingdom and His righteousness our primary concern, we should trust God to provide everything else. Jesus said that as we do so, “all these things” – that is, the things we need for our daily bodily sustenance – “shall be added to you.” In the grammar of Jesus’ original words, we are being described as the passive recipients of those things. They are “added” to us by Another, our Father in Heaven. Jesus said in Matthew 6:32, “For your heavenly Father knows that you need all these things.” We can count on the promise that the apostle Paul wrote to the Philippians, “… My God shall supply all your need according to His riches in glory by Christ Jesus” (Phil. 4:19). Psalm 84:11 says, “For the LORD God is a sun and shield; The LORD will give grace and glory; No good thing will He withhold From those who walk uprightly.” Psalm 23:1, “The Lord is my shepherd, I shall not want.” Psalm 34:9-10, “Oh, fear the LORD, you His saints! There is no want to those who fear Him. The young lions lack and suffer hunger; But those who seek the LORD shall not lack any good thing.”

Our Lord is telling us that if we place the priority on our Father’s concerns for us—on seeking first His kingdom and His righteousness—we don’t have to worry at all. He will take care of our daily needs. When you find yourself worrying, shift your priorities. Seek first His kingdom and His righteousness, knowing that He’ll provide everything else.

3. Live Today – Depend on God’s grace in the present.

Jesus says in Matthew 6:34, “Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.” The point is God has put you here to serve Him today. But you can’t serve Him today if you are constantly worried about tomorrow.

Warren Wiersbe comments that “Worrying about tomorrow does not help either tomorrow or today. If anything, it robs us of our effectiveness today—which means we will be even less effective tomorrow. Someone has said that the average person is crucifying himself between two thieves: the regrets of yesterday and the worries about tomorrow. It is right to plan for the future and even to save for the future (2 Cor. 12:14; 1 Tim. 5:8). But it is a sin to worry about the future and permit tomorrow to rob today of its blessings.”[5]

The fact that Christ calls us not to worry is not based on the fact that believers are exempt from hardship. Christ says today will have “trouble.” We live in a sin-filled world—we will hurt people and they will hurt us. Because of man’s sin, God’s curse is on creation—we experience earthquakes, flooding, drought, and other natural disasters. The curse affects our work—there is pain and toil in our daily labor, and it’s often unfruitful. There will always be some trouble in the day, and some days will have more than others. Charles Spurgeon once said that “our anxiety does not empty tomorrow of its sorrow, but only empties today of its strength.”[6]

However, amidst the troubles, God promises to give us grace for the day. Jeremiah lived through more troubles than most and he wrote, “Through the LORD’s mercies we are not consumed, Because His compassions fail not. They are new every morning; Great is Your faithfulness.” (Lam. 3:22-23). As we wake up in the morning and seek His face, God gives grace. As Israel in the wilderness only received enough bread for the day, God often does the same with us. He often gives grace for the step that we are on, but not the next step—only grace for the day. God gives you the all grace and mercy you need for each day. Take advantage of the grace God gives you to be faithful today. You’ve got a trial in your family? Do your best to love them today! Don’t worry about how you will love them tomorrow. You’ve got a difficult boss that you can’t stand? Honor and serve him today!

God has only given us one day to live at a time. It’s alright to plan for tomorrow. It’s wise, in fact, to plan for the future when we can. But as we make our plans, we must invite God our Provider into the process. And it isn’t permitted for us to live in worry about the future. Each single day has all that—by God’s design—we are meant to bear. He takes care of the rest.

So how should we overcome our worries? Put Christ first. Trust God to provide all you need. Live in God’s grace today.

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[1] Larry Pierce, Blue Letter Bible Outline of Biblical Usage, https://www.blueletterbible.org/lexicon/g3309/nkjv/tr/0-1/

[2] John MacArthur, Mastering Materialism, Overcoming Financial Worry, Part 2, https://www.gty.org/library/study-guides/40-0595/mastering-materialism  

[3] Ray Fowler, Not to Worry, https://www.rayfowler.org/sermons/matthew/not-to-worry/

[4] Pierce, ibid. https://www.blueletterbible.org/lexicon/g4412/nkjv/tr/0-1/

[5] Warren Wiersbe, : Bible Exposition Commentary. Matthew. 1989. Victor. Quoted on https://www.preceptaustin.org/matthew_633-34

[6] C. H. Spurgeon, quoted by Bruce Hurt, https://www.preceptaustin.org/matthew_633-34