TEXT [Commentary]
11. Warnings (7:13-27)
13 “You can enter God’s Kingdom only through the narrow gate. The highway to hell[*] is broad, and its gate is wide for the many who choose that way. 14 But the gateway to life is very narrow and the road is difficult, and only a few ever find it.
15 “Beware of false prophets who come disguised as harmless sheep but are really vicious wolves. 16 You can identify them by their fruit, that is, by the way they act. Can you pick grapes from thornbushes, or figs from thistles? 17 A good tree produces good fruit, and a bad tree produces bad fruit. 18 A good tree can’t produce bad fruit, and a bad tree can’t produce good fruit. 19 So every tree that does not produce good fruit is chopped down and thrown into the fire. 20 Yes, just as you can identify a tree by its fruit, so you can identify people by their actions.
21 “Not everyone who calls out to me, ‘Lord! Lord!’ will enter the Kingdom of Heaven. Only those who actually do the will of my Father in heaven will enter. 22 On judgment day many will say to me, ‘Lord! Lord! We prophesied in your name and cast out demons in your name and performed many miracles in your name.’ 23 But I will reply, ‘I never knew you. Get away from me, you who break God’s laws.’
24 “Anyone who listens to my teaching and follows it is wise, like a person who builds a house on solid rock. 25 Though the rain comes in torrents and the floodwaters rise and the winds beat against that house, it won’t collapse because it is built on bedrock. 26 But anyone who hears my teaching and doesn’t obey it is foolish, like a person who builds a house on sand. 27 When the rains and floods come and the winds beat against that house, it will collapse with a mighty crash.”
NOTES
7:13-14 The highway to hell is broad . . . the gateway to life is very narrow. This image (cf. Jer 21:8; Luke 13:23-24) contrasts the narrow gate and the difficult road that lead to life with the wide gate and broad highway to “hell” (lit. “destruction” or “ruin”).
7:15-16 The second and most complex picture of contrasting responses to the Kingdom is found in 7:15-23. The vivid imagery of this section is drawn from both animal (7:15) and plant (7:16-20) life and is meant to portray the false prophets who endanger the journey of the disciples (cf. Luke 6:43-44). The section begins with the general warning of 7:15, which compares the deceptiveness of the false prophets (cf. 24:11, 24) to vicious wolves (cf. John 10:12; Acts:20:29) that somehow appear as sheep (10:16; 25:33; cf. Ps 78:52).
harmless sheep. The word “harmless,” though clearly implied by the metaphor, is not in the Gr. text. This warning is followed by the basic instruction on how to detect the marauding wolves (7:16a).
identify them by their fruit. The notion of identifying the false prophets by their fruit (lit. “fruits” here and throughout the section except for 7:19; cf. 3:8, 10; 12:33; 13:8, 26; 21:19; John 15:2-8; Gal 5:22) involves an abrupt shift of metaphor from the animal kingdom to that of plants.
Can you pick grapes from thornbushes, or figs from thistles? The plant metaphor continues in 7:16b with a rhetorical question that highlights the folly of expecting harmful weeds to produce beneficial fruit. These false prophets are in some sense part of the community of the disciples, since they call Jesus “Lord” and minister in his name (7:21-22; cf. 10:16; 24:11, 24).
7:17-18 A good tree produces good fruit, and a bad tree produces bad fruit. The imagery of the rhetorical question of 7:16 is the basis for the developed imagery of 7:17-19, where “good fruit” answers to the grapes and figs, and the “bad tree” corresponds to the thornbushes and thistles. The same idea is stated first positively and then negatively in the parallel clauses of 7:17-18. Both good and bad trees produce corresponding fruit (7:17); it is impossible for them to do otherwise (7:18; cf. Jas. 3:12).
7:19 every tree that does not produce good fruit is chopped down and thrown into the fire. Here the imagery reminds the reader of John the Baptist’s stern words, which speak of eschatological judgment (3:8-10; cf. 13:40, 42, 50; 18:8-9; 25:41). Disciples (good trees) repent and obey Jesus (good fruit). Others (worthless trees) turn away from God and his Kingdom and live accordingly (bad fruit).
7:20 Here Jesus draws a conclusion that repeats verbatim the words of 7:16a. Thus the inclusio structure of 7:16-20 involves the initial statement of a thesis (7:16a) followed by supporting argument (7:16b-19), which brings one full circle back to the initial statement, restated as a conclusion (7:20). The conclusion of the matter is that the false prophets’ sheep-like appearance need not deceive the disciples because their true identity can be perceived by examining their deeds or works, metaphorically described as “fruits.” For Matthew, one’s spiritual identity is determined not by what one says but by what one does, because what one does inexorably reveals one’s heart. In this situation as in many others, the truism holds—actions speak louder than words. The latter are empty and hypocritical when the former are missing. For Matthew, “faith and works never part company” (Davies and Allison 1988:705).
7:21-23 Jesus now turns from the works of the false prophets to their words (cf. Luke 6:46; 13:25-27). It is noteworthy that Jesus refers to the Father as “my Father” in 7:21 (cf. 6:9, 15). This is evidently due to his unique sonship (cf. 3:17) and his unique role as the Father’s appointed eschatological judge.
On judgment day. Lit., “that day” (cf. 10:15; 11:22, 24; 24:19, 22, 29, 36, 38; Isa 10:20).
many will say to me, “Lord! Lord!” We prophesied . . . cast out demons . . . and performed many miracles in your name. These people claim they have prophesied, exorcised demons, and done many miracles in Jesus’ name (cf. 4:24; 8:3, 13, 16; 9:6, 22; 10:1, 8; 12:24-29). The problem is not that there is no fruit, but that the fruit is counterfeit, though the false prophets claim it is genuine (cf. 13:24-30, 36-43, 47-50; 24:23-28). Only those who do the Father’s will (6:10; 12:50; 21:28-32; 26:42) will enter the Kingdom.
7:23 I never knew you. Jesus’ reply is chilling: he affirms that despite their claims he never “knew” (cf. 25:12) the false prophets. He does not accept their addressing him as Lord, and he utterly renounces them as his followers. This expression is akin to OT passages in which God’s knowledge of his people implies a personal relationship, not merely an awareness of facts (Heb. yada‘ [TH3045, ZH3359]; Gen 18:19; Ps 1:6; Jer 1:5; Amos 3:2; cf. John 10:14; 1 Cor 8:3; Gal 4:9; 2 Tim 2:19).
Get away from me, you who break God’s laws. An allusion to Ps 6:8 (cf. 25:41), this statement seems to be a key to the identity of the false prophets (though see the cautions of Davies and Allison 1988:718-719). It describes them literally as those “who do lawlessness” (cf. 24:12 where lawlessness is probably connected with the false prophets in 24:11, as well as 13:41; 23:28), which means that they take a lax view of the law and the need of obedience to it. Jesus came to fulfill the law (5:20), so antinomians, those who disregard the law, are not genuine disciples no matter how many spectacular deeds they perform. Jesus’ disciples must be on guard against these counterfeit prophets who will lead them away from the narrow road of repentance and down the wide boulevard of lawlessness.
7:24-27 These verses (cf. Luke 6:47-49) present a third picture of contrasting responses to the Kingdom. The form of the language used in 7:24, 26 (“anyone who . . .”) amounts to an implied invitation to obey and an implied warning to those who refuse to obey. Again Matthew employs parallel contrasting statements.
Anyone who listens to my teaching and follows it is wise, like a person who builds a house on solid rock. The wise (cf. 10:16; 24:45; 25:2, 4, 9) response to the message of the Kingdom is pictured as building one’s house on bedrock.
anyone who hears my teaching and doesn’t obey it is foolish. The foolish (cf. 5:22; 23:17; 25:2, 3, 8) response is pictured as building one’s house on sand. When the trials of life, pictured as rains, floods, and winds, beat upon it, the house built on sand falls with a crash—but the house wisely built on bedrock does not collapse. Evidently, the houses are pictured as being built along a “wadi,” which is a dry gulch in the summer but becomes a raging torrent during the winter rains.
It is important to note that both the wise and foolish builders hear the teaching of Jesus. It is his teaching, no longer that of Moses, that is the standard of judgment. But it is not enough to have heard the teaching of Jesus. Hearing and knowing the teaching of Jesus are worthwhile activities only when they result in application. The false prophets, whatever their appearance and words, are lawless. The wide gate, though attractive, leads to destruction. Eschatological judgment utterly destroys houses built on sand, but houses built on rock withstand it. (See 16:18 for the use of the building metaphor in a different context.)
COMMENTARY [Text]
The statement of the epitome of Kingdom ethics in 7:12 ends the body of the Sermon. There are no more commands to be obeyed, except for those that warn against disobedience. Matthew 7:13-27 is a warning that features three pictures of contrasting responses to the message of the Kingdom.
Matthew 7:13-27, the conclusion to the Sermon, is divided by the NLT into four paragraphs: 13-14, 15-20, 21-23, and 24-27. But the judgment scene in 7:21-23 is clearly tied to the parabolic language of 7:15-20, since both paragraphs speak of false prophets (7:15, 22; cf. 24:5, 11, 24) whose evil deeds (7:17-19, 22) are known (7:16, 20, 23) and judged (7:19, 22-23). Therefore, 7:15-20 (actions of the false prophets) is linked to 7:21-23 (words of the false prophets), and there are really only three sections in 7:13-27. These verses constitute a stern warning that presents two contrasting responses to the Sermon in the form of three metaphors: (1) two gates (7:13-14; cf. Luke 13:24); (2) two trees (7:15-23; cf. Luke 6:43-46); and (3) two builders (7:24-27; cf. Luke 6:47-49).
The chart below portrays the ethical dualism of 7:13-27, which vividly and repeatedly contrasts discipleship with antinomianism. Such dualism has roots in the Hebrew Bible (e.g., Deut 30:15, 19; Jer 21:8; Ps 1). It is found in intertestamental literature (e.g., 4 Ezra 7:6-14), Qumran texts (e.g., 1QS 3:20-21), early Christian literature (Didache 1–6, Barnabas 18–20), and rabbinic literature (m. Avot 2:12-13; Sifre 86a).
|
DISCIPLESHIP |
ANTINOMIANISM |
|---|---|---|
|
Two gates (7:13-14) |
Narrow gate |
Wide gate |
|
|
Difficult way |
Broad way |
|
|
Life |
Destruction |
|
|
Few |
Many |
|
Two trees (7:15-23) |
True Prophets (implied) |
False prophets |
|
|
Sheep |
Wolves |
|
|
Good trees |
Bad trees (thorns, thistles) |
|
|
Good fruit (grapes, figs) |
Bad fruit |
|
|
Life (implied) |
Judgment (fire) |
|
|
Doing the Father’s will |
Saying “Lord, lord . . .” |
|
Two builders (7:24-27) |
Wise person |
Foolish person |
|
|
Hears/obeys Jesus |
Hears/does not obey Jesus |
|
|
House built on rock |
House built on sand |
|
|
House stands during flood |
House falls during flood |
Two Roads. This section begins with a command to enter by the narrow gate (7:13a). Then there are two symmetrical contrasting statements supporting the command. The first (7:13b) explains that many (those who are spiritually complacent) take the gate and road to destruction, evidently because this looks like the easy way. The second (7:14) speaks, in contrast, of the few (those who are spiritually committed) who opt for the difficult path to life (cf. 19:24). The narrow gate and the difficult road are metaphors for repentance and Kingdom ethics, and the relatively few who find this route are the disciples. The description of the road as difficult may allude to trials caused by persecution (cf. 5:10-12; 10:16-23; 13:21; 24:9, 21, 29). “Finding” the gateway to life implicitly pictures the activity of discipleship as a search for the Kingdom, the opposite of the passive complacency that takes the easy way. “Life” is the full experience of eternal fellowship with God, the polar opposite of the destruction of hell. It is roughly synonymous with the future manifestation of the Kingdom (19:23-24; cf. 18:8-9; 19:29; 25:46).
It is difficult to know exactly how to imagine the gates and roads of Matthew 7:13-14. Some take it that one travels the road and then comes to the gate, but this reverses the order of the terms as they occur in the text. Although it is not necessary to answer this question to “get the picture,” it is helpful to picture a wall with a narrow gate and a wide gate. One can easily enter the wide gate, and once inside, the path of antinomianism is smooth. But suddenly, as if a bridge has collapsed without warning, one arrives in hell. The wide path that seemed to promise freedom has ended in destruction—separation from God. By contrast, when one takes the difficult step of entering the narrow gate, the path of discipleship can be very arduous. But suddenly one is ushered into eternal life. The rugged path that threatened to destroy has ended in freedom, sharing in the life of God. These two gates and roads vividly indicate that those who do not turn from sin to God take an easy road, but it leads to the most difficult destination imaginable. But those who take the difficult way of the Kingdom arrive at the best possible destination, where they experience the ultimate in the life of the Father.
The contrast of the many and the few in 7:13-14 is sobering. While in one sense there will be many who opt for the rigorous way to life (cf. 8:11; 20:28), the many who become disciples are relatively few when compared with all of humanity (cf. 22:14). Instead of speculating on the number of the elect (Luke 13:23-24), disciples should strive first to enter the narrow gate themselves. Then they should focus on their master’s universal authority and his command to make disciples from all the nations of the earth (24:14; 28:18-20).
Two Trees. Jesus’ plain words in 7:15-23, which clearly distinguish between two kinds of fruit and two kinds of trees, seem to be regularly blurred in some circles. At times, evangelical Christians tend to exchange Jesus’ stark soteriological dualism for the “cheap grace” thinking that says that many who luxuriate on the broad path will somehow after all end up in the Kingdom with those who have made the rigorous trek of discipleship. That there should be anything controversial about Christ’s Lordship in salvation is amazing when one considers a text such as Matthew 7:15-29. Elsewhere in Matthew, the metaphor of fruit has been used to show that only an upright lifestyle is compatible with discipleship (3:10; 12:33; 13:18-23, 37-42; cf. 10:22; 19:16-30; 24:13). Matthew would agree with James 2:26 that “faith without works is dead.” While this teaching must not be made even more rigorous by legalistic and perfectionistic accretions, neither must it be diluted by antinomianism. Even Paul, to whom antinomians regularly appeal, frequently stressed the necessity (not the option) of perseverance and good works (e.g., Rom 2:13; 3:8; 11:22; 13:14; Gal 5:6; Eph 2:10; Col 1:23; Titus 2:7, 14; 3:8, 14).
But the focus of the good and bad trees in Matthew 7:15-23 is on false prophets, who are likened not only to bad trees that produce worthless fruit but also to wolves that masquerade as sheep. This disguise is extremely deceptive—the wolves are even able to perform the “sheep-like” activities of prophecy, exorcism, and miracles, and they do not hesitate to mouth the Lordship of Jesus. Though the situation is grim, there is a solution. These wolves masquerading as sheep can be unmasked when their works, pictured as fruit, are inspected by the standards of the Sermon. If their ethical activities are incompatible with the values of the Kingdom expounded here, they are to be identified and exposed as false prophets. Their spectacular charismatic achievements aside (24:23-28; cf. Deut 13:1-5), their ministries will only detour would-be disciples from the repentance road to life onto the antinomian highway to hell. Beware!
It would be wrong to conclude from this warning against antinomian prophets that Matthew takes a consistently dim view of prophets and their charismatic activities. Jesus himself is the prophet par excellence, and he commissioned his disciples to do powerful deeds (10:1, 8) and to preach, which to some extent is related to prophesying (10:6). Such ministry is to be supported by the disciples, whose reception of prophets will bring them a reward equivalent to that of the prophets themselves (10:41). Indeed, Jesus promised to send future prophets (23:34), but their destiny is to share in the persecution that their master and his other disciples would experience. Thus, Matthew opposes antinomianism, not prophets per se.
Two Builders. The comparison of discipleship to the construction of a house in 7:24-27 is very effective. This picture is found elsewhere in Scripture (Deut 28:15, 30; Prov 10:25; 14:11), especially in Ezekiel 13:8-16, which denounces false prophets as those who build a defective wall that falls down during a storm. This metaphor also rings true today, since one regularly hears of housing problems, caused by shoddy craftsmanship and inferior materials, which come to light during times of extreme weather. But what is the difference between a wise builder who constructs a solid house and a foolish cobbler who throws up a shoddy house? In Jesus’ metaphor, the difference is the obedient deeds of wise disciples who act on what they hear from their master, contrasted with the inactivity of the complacent hearers who do nothing. The former build an enduring house on rock, the latter a doomed edifice on sand.
For the third time, the clear warning has been given. Neither the ancient crowds who originally heard the Sermon from Jesus on the mount nor the modern readers who encounter the gist of it today in Matthew 5–7 can dare to walk away unchanged, complacent. To do so is ultimately to not weather the storm, to be eternally separated from Jesus, to arrive in hell. So let us heed the warnings, weather the storm, enter the Kingdom, and find life! We have been warned.