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Matthew 7:15-23

Jesus has been urging His Jewish listeners to ask their heavenly Father to direct their search, for the
entrance into His kingdom. They had thought to come through their own righteousness, but Jesus has
shown them just how impossible that would be. Instead, they must seek the righteousness of God, Himself
(6:33) - of the One from the Father, sent to save them from their sins - their Messiah, Jesus.

Messiah could be seen in their Scriptures as the entrance into God’s kingdom - the gate of heaven,
according to their ancestor Jacob - the One through whose death God would mediate peace with mankind
(Gen 28:12-17).

This gate later appeared as part of the Tabernacle, the one and only entrance into the court, where the
brazen altar was. This was the place where every man must come and offer the appropriate sacrifice to
atone for his sins; the altar that symbolizes the cross of Christ. So the gate is again seen as the way of
salvation; the way into the kingdom. And there’s only one; it is utterly exclusive.

Jesus described this gate of salvation as narrow, and difficult. The Jew must cast away all of his attempts to
make himself righteous, and instead put his trust entirely and only in the One who would fulfill the Law
and the Prophets for him: Jesus.

This would be difficult; the Jew would have to resist conforming to the rest of Israel that were following
the religion of Judaism - following it to their destruction. But there was no other way under heaven given
among men by which they must be saved (Acts 4:12). One gate; one way; through the Savior, Jesus. The
Jews must enter - by faith.

Jesus continued to emphasize the personal choice that lay before each of these Jews - and the decision that
they must make.

We pick up the account again in verse 15.

[Matthew 7:15-20]

So Jesus next issued a warning to the Jews; to beware of false prophets. And the Jews can know them;
how? By their fruits. We see that Jesus says this both in verse 16, and again in verse 20 - bracketing the
verses between, so that we can tell the whole discussion here is about false prophets.

But just who did Jesus mean, by false prophets? Throughout OT times, particularly in the days of Israel,
we find true prophets who received words directly from the LORD to declare to the people: “Thus saith the
LORD”. This is sometimes called divine inspiration - God breathed His words into their minds, and then the
prophets expressed those words, through their lips.

Often these prophets would foretell future events - in fact, one way that the LORD told the people to discern
if someone was a genuine prophet of the LORD was if what they foretold actually came to pass (Deut 18:20-
22).

But in addition, the LORD told the people that if what the prophet said did come to pass, but if he then tried
to lead the people away from the true God, he was a false prophet (Deut 13:1-5). That’s straightforward,
isn’t it? False prophets were to be put to death.
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By the time of Jesus, the term “prophet” was expanded, denoting all who taught the Word of God -
including religious teachers of the Law of Moses. A false prophet was a teacher of erroneous doctrine, or
one falsely and unjustly laying claims to divine inspiration (2 Pet 2:1, 1 Jn 4:1).

In warning the Jews about false teachers, Jesus described them as coming to the Jews in sheep’s clothing.
What did He mean, by that? Was Jesus just saying that these false teachers would be Jews? The Jews were
sometimes shown in the OT as the sheep of God’s pasture. But that would be to state the obvious, wouldn’t
it? The teachers of the Jewish people were virtually always Jews, themselves.

Well, maybe Jesus meant that these false teachers would be cloaked in the meek nature of sheep. But
meekness would generally not fit the profile of a purveyor of false doctrine; they tend to be brazen.

Jesus wasn’t referring to being like a sheep, at all. Look at exactly what He said; the false teachers would
be covered in sheep’s clothing. Jesus was describing the false teachers as wearing sheepskins. This
description fits those in that day whose profession was to care for sheep; shepherds.

The false teachers would project the appearance of being leaders of the Jews - as if they genuinely cared
for the people; as if they were seeking their welfare; protecting them from harm; even guiding them into the
green pastures of eternal life. That is how they would seem - on the outside.

But what does Jesus say about them on the inside - meaning, what were they really? Ravenous wolves.
What is the relationship between wolves and sheep? They’re enemies; sheep are the prey of wolves. And
what do ravenous wolves want to do? Devour the sheep.

So who was Jesus actually describing here? Many of the religious rulers of the Jews; in particular, the
Pharisees and the scribes. They were hungry for a following, among the Jews; they were ambitious for the
prestige and the power of being the teachers of Israel (Jn 3:10).

They used their knowledge of the Law as a means of gaining the people’s attention, gathering them under
their influence, and then getting them to follow after - like shepherds, with sheep. But where were these
false teachers leading the people? Along the broad road - to that wide gate - that leads to utter destruction.
Jesus was warning the Jews, beware of them; don’t follow after them; don’t listen to them; avoid them.

But how were the people to know they are false teachers? After all, they come in sheep’s clothing; they
give the appearance of being genuine teachers of the Word of God. How can the Jews see through their
deception?

Jesus said, “You will know them by their fruits”. And then Jesus develops this illustration of fruit, to show
His meaning.

First He states something that the Jews will perceive to be an impossibility - to get good fruit - grapes or
figs - from plants that are utterly incapable of producing good fruit - thornbushes and thistles.

Hmmm. Thornbushes and thistles don’t produce fruit at all, do they? And in fact, these pernicious weeds
would tend to evoke in the mind of the Jew a particular significance, from their Scriptures. This goes back
to the very beginning - to the garden of Eden. Let’s turn back there, to Genesis chapter 3.
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The first man and woman had failed in their obedience - to live by every word that proceeded from the
mouth of the LORD. Each one had confessed their transgression of the LORD’s command, and would be
forgiven by Him; but sin still has its consequences. These were the consequences that the LORD related to
Adam.

[Genesis 3:17-19]

The body of Adam had been formed by the LORD of the dust of the ground; and the LORD breathed into that
body the breath of life. Man became a living being; and God then declared all the creation good; very good
(Gen 2:7, 1:31). But then Adam sinned, carrying out his transgression in that body, that the LORD had
formed from the dust of the ground. So now, the LORD cursed the ground from which Adam’s body came.

As Adam’s body had brought forth sin, now the ground brought forth thorns and thistles - growing out of
control - choking out that which is good and nourishing, that which causes the living to thrive. Thorns and
thistles thus became a fitting emblem of sin.

[Return to Matthew]

So in the first illustration of the false teachers - wolves in sheep’s clothing - Jesus is showing them as
deceptive leaders. In the second illustration of them - as thornbushes or thistles - Jesus is pointing to them
as sons of Adam, who are still in their sins.

These false teachers portray themselves as enlightened by God and zealous for Him. But they have never
believed to see the truth - that they cannot be accepted by God based on their own righteous doing of the
Law, because they’re unrighteous; they are sinners. Jesus will later describe them as blind leaders of the
blind (Matt 15:14).

Jesus is saying to the Jews, don’t be blind. Consider your teachers; observe their lives. Could the Jews see
genuinely righteous conduct, reflecting love for others; or do they just see external and ceremonial
conformance to the Law? The latter tends to be the conduct of a false teacher.

Thornbushes and thistles don’t bear any fruit; likewise, false teachers don’t have any truth to share with
others. Jesus is telling the Jews not to expect the truth from those who haven’t believed it for themselves.

Jesus then changed His illustration slightly, in order to make His next point - that fruit can tell you
something about the tree that bore it. Good trees bear good fruit; bad trees bear bad fruit.

That’s true; but why is that? It comes down to genetics; to the stock; it has to do with the seed.

The bad trees are the sons of Adam; born of corruptible seed, they reproduce after their kind; bad fruit, with
that same corruptible seed.

Sons of disobedience can only bring forth more sons of disobedience. The religious thinking of this world -
that a man can improve himself to earn God’s acceptance - will never bring forth a righteous son of God.

It doesn’t matter what the teaching, the training, or the method is; nor how zealous, or religious, or
enlightened the teacher might seem to be. Sons of disobedience lack the power to be any different. And
they lack the love to really desire to be different; love for God; love for others.
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The good trees are the sons of God. They’ve been born again; born of the incorruptible Seed, the Word of
God - Christ - who lives and abides forever (1 Pet 1:23) - His Life, right within them.

Good trees bear the fruit of righteousness in their lives. They have believed the Word of God for
themselves, and so they have the Word of God to share with others. And as they do so, they reproduce after
their kind - righteous sons of God - good fruit. The good trees bear good fruit (Jn 15:5, 8, 16). They
cannot bear bad fruit; the Life within them will only bring forth good fruit.

Now, remember that Jesus was speaking about false teachers, here. He was telling the Jews to exercise
discernment about them - a kind of discernment that they were capable of having, even as unbelievers - for
Jesus was giving it to them. All they had to do was to honestly examine to their own lives, to see this;
examine their lives, in light of the teaching in which they had been instructed.

Was the doctrine of the Pharisees and the scribes producing righteousness in them, and in others who
adhered to their teaching? Or did the Jews instead find that these teachers were causing them to be further
bogged down by the Law than ever - with its interpretations, and its applications, not to mention the
traditions of the elders that they taught must be kept?

Where was the righteousness that God required, of their lives? Were their teachers leading them to God’s
way, into His kingdom - or were they on that broad way, that leads to destruction? Jesus warned, beware.
The complacency of the Jews would be their ruin. They needed to open their eyes.

But where could they find a teacher who would instruct them in the truth? Where would they find a
shepherd to lead them in the way of righteousness, into God’s Kingdom? They had already found Him, in
Jesus - who the Jews should have recognized from their Scriptures as the true Shepherd, of Israel.

Turn to Ezekiel chapter 34. Ezekiel, a genuine prophet of God, proclaimed the LORD’s word to His people
who were in captivity in Babylon, having been led astray by false shepherds - in this case, the wicked
rulers, prophets and priests of Judah - the leaders of the people.

Now those who had brought this judgment of the LORD upon the people are denounced by Ezekiel.

[Ezekiel 34:1-16]

v. 1-2 The food that the people needed was the Word of God. Instead, the rulers and false teachers had fed
the people lies - which resulted in their judgment.

v. 3-6 These false shepherds were completely self-serving, using their position to exploit the people instead
of care for them. Because the people were not fed the Word of God and strengthened in the truth, they
came into the LORD’s judgment at the hand of the surrounding nations - the “beasts of the field”; and were
eventually taken in captivity - “scattered” out of their land.

v. 7-10 The LORD removed the false shepherds from their position of authority over the people. This was
accomplished through the three progressive waves of invasion and exile by the armies of Babylon, when
finally even the rulers were taken into captivity or put to death.

v. 11-16 It is the LORD God Himself who will shepherd His people, seeking them out from the lands where
they have been scattered, delivering them into His earthly kingdom, gathering them in their land, feeding
them only the truth, and giving them rest from their enemies all around.
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Has this yet happened, for Israel as a nation? Not yet. So this part of the prophecy awaits fulfillment for
Israel when Jesus returns, at His Second Coming. But at this time, with the first coming of Jesus to the
earth, the invitation is extended to each of the Jews to individually come to Him, and become part of the
heavenly kingdom.

[Return to Matthew 7]

Jesus said, by their fruits you will know them; fully know them. Jesus had given the Jews the means to
discern between false shepherds and the true Shepherd of Israel - the LORD God - who will judge those false
shepherds, for misleading the people. Jesus describes that judgment here in verse 19, using the same words
as John the Baptist (3:10).

And as Jesus continues, He now shows Himself to be the One who will issue that judgment.

v. 21-23 This is the first time that Jesus is applying the title “Lord” to Himself directly, in Matthew’s
gospel. Now, the Greek word is a title of dignity; the way that an inferior would address a superior.

Between men, “Lord” can be considered equivalent to the word, “Sir”; but clearly, more than that is meant
by Jesus, here. This is not merely a polite way of men addressing Jesus.

Jesus is showing Himself in verse 21 as the One who determines admittance into the Kingdom of heaven;
and in verse 22-23, as the One who will judge men. So how is Jesus using the title “Lord” here? As a
proper title for God Himself - specifically for God the Son; the Messiah.

The Jews would be familiar with the title “Lord” for their Messiah. Let’s look briefly at Psalm 2, as one
example of this. Although this prophecy awaits fulfillment in the end time, the Jews recognized that their
Messiah would be God the Son, ruler and judge of all the nations.

[Psalm 2]

v. 1-3 This speaks of the uniting of the nations against the LORD. They are, in our day, currently casting off
all of His restraints, on their lawlessness. The LORD’s Anointed is Israel’s Messiah.

v. 4-6 The nations think that they can create their version of heaven on earth - a utopic, global society - and
bring in world peace. But you can never have peace, without righteousness.
The nations have demonstrated that they are incapable of ruling themselves righteously - all is injustice and
bloodshed. The LORD simply states what He has planned as already accomplished - for Jesus has already
been crowned in the heavens as King of kings, for His earthly reign.

In the next verses, Messiah quotes Jehovah.

v. 7-9 The day that the Son was begotten out of death as the glorified Son - the day of His resurrection -
was the day when He came into His inheritance - in heaven and on earth. When He comes to rule over the
earth, it will be with absolute righteousness; no transgression will be permitted.

v. 10-12 To “kiss the Son” means to kiss the signet ring of a ruler, as a mark of submission to His authority.
The Psalmist counsels all who lead the people to submit to the Anointed Son. Notice that Messiah is here
called by the name of the LORD - Jehovah.

[Return to Matthew 7]
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So the Jews would recognize that Jesus was claiming this title of Lord, for Himself - as the Anointed,
Israel’s Messiah; as God, who will be the Judge of His people; the One who determines those who will
enter into His Kingdom.

Jesus creates a setting, which the Jews would easily identify as being the final day of judgment - “that day”
(v. 22). Jesus cites many who will call Him by this title, on that day. The repetition of the title - “Lord,
Lord” - makes it emphatic; perhaps there’s even a note of desperation. But these are men who are calling
Jesus by a title that is indeed right for Him.

Isn’t that good enough, to enter the kingdom? Apparently not; it’s not what they say, that will get them into
the kingdom of God. What is it that Jesus indicates will gain them admittance, at the end of verse 21?
Doing the will of His Father, in heaven. The question is, what does Jesus mean by doing His Father’s will?

Jesus doesn’t say, directly. But as He continues in verse 22, those who call Him “Lord” now cite the works
they have done.

There is no sense here that these are deceptive or counterfeit works. Assuming they are not, each of them
would require the power of God, to accomplish. There is evidence in the Scriptures that God does at times
work His purposes through unrighteous men (1 Sam 19:20-24, Mk 9:38-40, Acts 19:13-16).

Now, each of these works was done, in the name of the Lord; in the name of Jesus. What greater works
could a person do than these? All of the Jews’ works pale in comparison, to these works of God. The Jews
would think that surely such works of God would gain the doer admittance, into the kingdom of God! But
they don’t.

Entrance is not based on the words they say, no matter how true. Entrance is not based on the works they
do, no matter how great. So what is it based on? Jesus makes it clear in verse 23 that it’s based on Him
knowing them; each one of them; personally; individually.

The Shepherd knows His sheep (Jn 10:14); those who are His own. Jesus knows each one who has believed
into Him as his Savior, to become a son of God; He recognizes that one, because now that one bears the
family resemblance; righteousness.

This is what Jesus was implying when He said that the one who enters the kingdom of heaven is he who
does the will of His Father in heaven. The will of the Father for mankind is that every man born of Adam is
born again, a son of God.

Turn to John’s gospel, chapter 6. Jesus had just fed the five thousand. The following day, He addressed the
Jews, who after the miracle had sought to make Him their king.

[John 6:26-29, 39-40]

v. 26-27 The Jews liked the idea of someone who would meet all of their physical needs, making
miraculous provision for them. This is who they were seeking, to be their king. But Jesus did the miracle
as a sign - to point the way to Himself as the Bread from heaven (Jn 6:32) - from which a man can eat, and
live forever (Jn 6:51).

The Father had set His seal on the Jesus, authorizing Him to have life in Himself (Jn 5:26); eternal life, for
a glorified body. Jesus is the One who gives men eternal life for the body - everlasting life.
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Well, what the Jews picked up from these words of Jesus was mainly the word “labor” - they must labor for
the food which endures to everlasting life. So they inquired of Jesus, what did they have to do?

v. 28-29 Here is the one and only good work that a man can do, in order to receive eternal life - to believe
in the One whom God sent - Jesus. Later in the discussion, Jesus shows this to be the will of God, for men.

Skip down to verse 39.

v. 39-40 Whoever sees the Son - in Jesus - and believes in Him - as Savior - receives everlasting life. The
“nothing” that Jesus is speaking about, which won’t be lost, is the body. Men who are saved are saved
spirit, soul and body; nothing is lost.

[Return to Matthew 7]

On a certain day of judgment - the final judgment (Rev 20:11-15) - there will be many who call Jesus
“Lord”. There will be many who have done spectacular feats, even in the Lord’s name.

But if they have not done the Father’s will - to believe in the One He has sent to save them - then they
cannot be saved. They will remain in their sins - as those who practice lawlessness - who manifest their
rebellion against the will of God, as their way of life.

On that certain day of judgment, they will meet the One they have refused as their Savior - and He will
declare, “I never knew you”. They will therefore meet Him, not as their Savior, but as their Judge.

And He will command them to depart from Him, because they would not receive Him - depart to a place of
everlasting separation, from the light and the life and the love of God. And it will be nothing less than what
they have chosen for themselves - in refusing the One who could have saved them.

Reading: Matthew 7:24-29; Gen 28:10-22, 35:9-15, 49:22-26; Ex 17:1-7; Ps 78; Isa 8:12-15, 28:14-19;
Psalm 118:19-24