Εικόνες σελίδας
PDF
Ηλεκτρ. έκδοση

into the kingdom of heaven. Greater intensity is imparted to this view by the additional statement, "Narrow is the way." The word rendered narrow presents the idea not of narrowness simply, but of narrowness produced by pressure. And such exactly is the narrowness which obtains in this case. The way intended is not in its own nature narrow; it is only rendered narrow by the circumstances under which it is pursued. Hence, if we view it in one light it is easy (Matt. xi. 29, 30), while, if we view it in the different light in which it is here and elsewhere viewed (Col. iii. 4; Acts xiv. 22; Matt. xvi. 24, v. 29, 30; Rom. vii. 14-24), it is difficult to walk in it.

Unto life."Life" in its highest and consummated form is intended. (Matt. xxv. 46, xviii. 8, 9; John v. 29; Rom. v. 17, comp. 21.)

Find it.-Not only are there but few that "enter in at the strait gate," there are but few that even "find it." Here the arrangement of the clauses is the same as in the preceding verse:—

A. Strait is the gate, and

B. | Narrow is the way,

B. Which leadeth unto life, and
A.

Few there be that find it.

VER. 15.-Beware of false prophets, &c.-(See Part IV., sect. iii., par. 1, 9.)—The "false prophets," or pseudo-prophets, are so designated, not because they lie in their prophesying, but because they lie in professing that they are prophets. Prophets, as is evident from the books of Scripture that were written by prophets, exercised the function of teaching as well as that of foretelling future events. And the prophets of the early period of the New Testament dispensation were more particularly (1 Cor. xiv. 24, 25, 29-32; Eph. iii. 5, iv. 11, 12; 1 John iv. 1-6), though not exclusively (Acts xi. 27, 28, xxi. 10, 11), distinguished by the exercise of the former function as it was

exercised by Old Testament prophets; that is, under the guidance of inspiration and in execution of an extraordinary commission. It is evident, from the connection, that it is to the teaching of pseudo-prophets that the caution before us specially refers.

In sheep's clothing.-(See Part IV., sect. iii., par. 10.)— Neither the language itself nor the connection will permit us to understand by sheep's clothing clothing of sheep skins. It has been urged in support of this interpretation, that prophets were accustomed to wear such clothing, and that the false prophets are represented as wearing it to denote that they assumed the outward appearance of prophets. It does not seem, however, that there is any sufficient ground for regarding such clothing as in any way distinctive of prophets; and, besides, we apprehend it could not be called "sheep's clothing." Though the skins of sheep may be called their clothing, we doubt if garments made of their skins could be so called in serious discourse. It would be necessary, we conceive, to justify this designation, that the skins were in the same relation to the prophets as clothing in which they were to the sheep. But, independently of this objection, the interpretation which we oppose is inadmissible. The inward character of the "false prophets is contrasted with the outward appearance which they assume. In respect of the former, or "inwardly, they are ravening wolves;" while in respect of the latter, or judging, so to speak, by the garb they wear, they are "sheep." Thus sheep is used figuratively to denote Christ's true subjects; and to come in their clothing" is to simulate their character. It seems surprising that it should be regarded as creating any difficulty, that it is the character of the "sheep," or of Christ's true subjects generally, and not the character of prophets, that, according to this view, the false prophets are represented as simulating; for this is, clearly, the first and chief mode of deception to which such prophets would

66

[ocr errors]

resort. Until they first passed themselves for "sheep" they could not pass themselves for prophets; and, on the other hand, if they once raised themselves to high estimation as "sheep," it would be comparatively easy for them to secure the admission of their claims as prophets.

False teachers are represented as "ravening wolves," because they make a prey of the flock, and, by the means which they use for this purpose, kill and destroy.-(John x. 10; Acts xx. 29, 30; 2 Cor. xi. 22, xii. 17, 18; 2 Tim. ii. 17, 18.)

66

VER. 16.-Ye shall know them by their fruits.-(See as above.) It is when we apply the test of suitableness for use, and not from any absolute consideration of their properties, that certain fruits, such as grapes" and "figs," come to be distinguished as "good;" and, in like manner, it is when we apply the analogous test of suitableness to serve the great ends to be sought in human activity,-the glory of God and the welfare of man,-that certain forms of human activity or certain elements and manifestations of human character, come to be distinguished, not simply as good, but as "good fruit." The reference to the ends to be served, on which this distinction is thus founded, is clearly indicated, when those who are united to Christ are represented as "bringing forth fruit unto God" (Rom. vii. 4); that is, as glorifying God by "serving in newness of spirit."-(Ver. 6.) According to this view, what our Lord lays down is, that, to "know" false prophets, we need only mark the bearing of the spirit they manifest and of their course, of all they bring forth, whether in the form of deeds, or of doctrines, or in whatever other form,-on the glory of God and the welfare of man. When we find that it is not these but other ends they seek, or that it is not these but other ends their procedure is fitted to promote, we have ample ground for pronouncing them "false prophets."

Do men gather grapes of thorns? &c.-(See Part IV., sect. iii., par. 11; and Intro., sect. iii., par. 16.)-This question, which has the force of an emphatic negation, justifies the test supplied in the preceding clause. The fruit follows the nature of the tree. But, while this law operates universally, it is sufficient for our Lord's purpose to obtain a recognition that it operates so far that " men do not gather grapes of thorns, or figs of thistles;" for it would be quite such an extreme case as this, if "false prophets " brought forth "good fruits."

"Thorns and thistles" grow under the blighting influence of the curse (Gen. iii. 17, 18), and are the very emblems and badges of barrenness; and the force of the question before is, that until, notwithstanding, men gather the very best fruits-grapes and figs-of them, false prophets shall not bring forth good fruits.

VER. 17.—Even so every good tree, &c. The preceding question implies a forcible declaration of the fact, that “ men do not gather," &c., but gather each kind of fruit of the tree whose nature it is to bear it; and here it is further declared, that, as the fruit thus follows the nature, "so" it follows the quality of the tree.

VER. 18.-Nor can it be otherwise. The fruit necessarily follows the quality of the tree.

[ocr errors]

VER. 19. Here our Lord sets forth the treatment given to

every tree that bringeth not forth good fruit," with the view, we conceive, of indicating that there should be no shrinking from the most decided rejection of "false prophets; " and that, whatever indulgence a sickly, unfaithful charitableness may extend to them, God will visit them with just severity. The statement serves also to show that the fullest confidence is universally placed in the test which he supplies.

VER. 20.-Wherefore, &c.-Our Lord here infers the rule, which he laid down in ver. 16, from the preceding vindication and establishment of it.

PART V.—(B.) VII. 21–23.

SECTION I.-BLESSEDNESS ATTACHED TO RIGHTEOUSNESS.

—(B. a.) VII. 21.

1. THE kingdom of heaven, taken in its whole extent, comprehends the kingdom of grace and the kingdom of glory.(See Part I., sect. ii., par. 5, and on "kingdom of heaven," pp. 55, 56.) Each of these, however, is called the kingdom of heaven; and it is to the latter of them that this name is

[ocr errors]

given in our passage. We are led to this conclusion by the time of entering into it, which our Lord indicates—“ in that day" (ver. 22)—that is, in the day of final retribution, which is often referred to as "that day in the Scriptures (Luke x. 12, xxi. 34; 2 Tim. i. 12, 18, iv. 8), and which is evidently intended here, for on the day here intended Christ will pronounce judgment on the wicked-" Depart from me, ye that work iniquity," and the righteous shall enter "the kingdom prepared for them."-(Comp. Matt. xxv. 34, 41-45.)

It is also observable that, before the entrance into the kingdom of heaven intended in our text takes place, the "will of God is done" (ver. 21), but his will is not done until the entrance into the kingdom of grace takes place.

2. We regard our passage as a resumption or continuation of the third branch of the injunction in ver. 7, "Knock, and it shall be opened unto you." The design of the "knocking" there enjoined is, to gain admission to the blessedness of heaven-admission, in the meantime, to the foretastes of it that may be enjoyed here, being of course included.-(See

R

« ΠροηγούμενηΣυνέχεια »